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SERMONS,
'ON A NUMBER OF
CONNECTED SUBJECTS;
IN WHICH
AN ATTEMPT IS MADE TO EXPLAIN
THE LEADING
PRINCIPLES OF REVEALED RELIGION,
TO SHOW THEIR CONSISTENCY, REASONABLENESS AND IM-
PORTANCE ; AND TO GUARD THEM AGAINST DANGEROUS
MISCONSTRUCTIONS AND FALSE INFERENCES, AND AGAINST
THE SPECIOUS OBJECTIONS OF UNBELIEVERS.
BY JOHN SMALLEY, D. D.
PASTOR OF A CHURCH IN BERLIN, CONNECTICUT.
PUBLISHED ACCORDING <fO ACT OF CONGRESS.
HARTFORD :
PRINTED FOR OLIVER D. COOKE.
LINCOLN AND GLEASON, PRINTERS.
1803.
CONTENTS.
SERMON I.
On the salvation of men, by means of the gospel
ministry.
1 CORINTHIANS I. 21.
PAGE.
It pleased God, by the foolishness of preaching, to save
them that believe. 9
SERMON II.
How the salvation of all men, is agreeable to the
will of God.
1 TIMOTHY II. 4.
Who virill have all men to be saved, and to come unto the
knowledge of the truth. 25
SERMON III.
On the Divine Goodness.
1 JOHN IV. 8.
He that loveth not, knovreth not God ; for God is love. 39
It contents.
SERMON IV.
On the justice of God, in the punishment of sin.
ROMANS XII. 19.
*— Vengeance is mine ; I will repay, saith the Lord. 5T
SERMON V.
On the immutabihty of God.
JOB XXIII. 13.
But he is in one mind, and who can turn him ? and what
his soul desireth, even that he doeth. 7S
SERMON VL
On the all-governing Providence of God.
ISAIAH XLV. r.
I form the light, and create darkness ; I make peace, and
create evil. I the Lord do all these things. 8$
SERMON VII.
Charity, the essence of moral virtue.
1 TIMOTHY I. 5.
Now, the end of the commandment is charity. lOS
SERMON VIII.
On self-love ; or regarding one's own happiness.
HEBREWS XL. 26.
For he had respeSl unto the recompence of the reward. 13S
CONTENTS. V
PAGE.
SERMON IX.
On the universal sinfulness of mankind.
1 JOHN I. 8.
If we say that we have no sin, we deceive ourselves, and
the truth is not in us. 139
SERMON X.
On the universal sinfulness of mankind.
1 JOHN I. 8.
Jf we say that we have no sin, we deceive ourselves, and
the truth is not in us. 15S
SERMON XI.
On the doctrine of original sin.
ROMANS V. 18.
By the offence of one, judgment came upon all men to
condemnation. 169
SERMON XII.
On the total depravity of mankind by nature.
ROMANS Vn. 18.
For I know that in me (that is, in my flesh) dwelleth no
good thing. 195
SERMON XIII.
On man's native opposition of heart to the Su-
preme Being.
ROMANS Vni. 7.
The carnal mind is enmity against God. 2 1 1
vi CONTENTS.
PAfeE.
SERMON XIV.
On the sovereignty of God, in the effectual calHng
of sinners.
ROMANS IX. 18.
Therefore hath he mercy on whom he will have mercy, and
whom he will he hardeneth. 257
SERMON XV.
On the doctrine of personal election.
ROMANS XI. 5.
Even so then, at this present time also, there is a remiiant
according to the election of grace. 259
SERMON XVI.
On regeneration.
EPHESIANS II. 10.
For we are his workmanship, created ia Christ Jesus vmto
good works. 277
SERMON XVII.
On repentance, conversion, and pardon.
ACTS III. 19.
Repent ye, therefore, and be converted, that your sins may
be blotted out, when the times of refreshing shall come
from the presence of the Lord. 305
SERMON XVIII.
On saving faith in Jesus Christ.
JOHN VI. 29.
This is the work of God, that ye believe on him whom he
hath sent. 327
CONTENTS. vii
PAGE.
SERMON XIX.
On the preservation and perseverance of true
believers in Christ.
1 PETER I. 5.
Who are kept by the power of God, through faith, unto
salvation. 351
SERMON XX.
On the preservation and perseverance of true be-
lievers in Christ.
1 PETER I. V.
Who are kept by the power of God, through faith, unto
salvation. 363
SERMON XXI.
On obtaining assurance of eternal salvation.
HEBREWS VI. 11.
And we desire that every one of you do shew the same
diligence, to the full assurance of hope unto the end. 38 1
SERMON XXII.
On the necessity of holiness here, in order to hap-
piness hereafter.
ROMANS IL 6, 7.
Who will render to every man according to his deeds ;
To them who, by patient continuance in well-doing,
seek for glory, and honor, and immortality, eternal life. 403
SERMON XXIII.
• On the perfection of separate souls in heaven.
HEBREWS xn. 23.
— And to the spirits of just men made perfect. 42 1
SERMON i;
ON THE SALVATION OF MEN, BY MEANS OF THE
GOSPEL MINISTRY. • ,
1 CORINTHIANS I. 2U
It pleased God^ by the foolishness of preaching.^ to save them
that believe.
jL he apostle is here observing, how much
the despised institution of a preached gospel, for the
instruction of mankind in matters of religion, had
triumphed over all the boasted philosophy of the
learned gentile world. He says, " Where is the
wise ? where is the scribe ? where is the disputer of
this world ? hath not God made foolish the wisdom
of this world ? For after that, in the wisdom of God,
tlie world by wisdom knfew not God" — after, in the
wise ordering of Providence, human reason, on a full
trial, had been found unable to ascertain the first ar-
ticle of a saving divine foith — " it pleased God, by
the foolishness of preaching, to save them that be-
lieve."
Two questions arise respecting these words, to
which particular attention will now be paid.
* Preached at the settlement of a minister ; but now consid-
erably altered, especially in the application.
B
10 The sahation of men, f Ser. I.
What the apostle means by the foolishness of
preaching : and how, by means of this, God sees
iit to save lost men.
Our first question is, What ai^ we here to under-
stand by the foolishness of preaching ?
Not, certainly, any thing in this work which is
truly foolish ; however much it may be vulgarly ad-
mired. We read of those, even in the davs of the
apostles, who crept into houses, and led captive silly
people ; such as were ever learning, but never able
to come to the knowledge of the truth. And un-
doubtedly there have been such preachers, and such
hearers, in all- ages. It is said, indeed, the weak
things of this world, hath God chosen and called.
But that the weakest things should be truly edified, or
converted, or convicted, by real nonsense, can hard-
ly be belie\ ed. The still small voice must be heard,
or after all the eaith-quake, the fire, and the wind,
there v/ill be no lasting good effect. Though scrip-
ture, not reason, ought to be the preacher's oracle ;
yet the scripture must be made to appear consistent
with reason, or we shall nev^er make men rational nor
real christians.
The apostle, in this phrase, the fooUshness of
preaching, must be understood ironically ; or as
speaking after the manner of unbelievers. He says,
ver. 18, '* The preaching of the cross is to them that
perish foolishness ; but unto us who are saved, it is
the povrer of God.'^ Both the matter, and the man-
ner, of the primitive preachers of Christianity, were
thought meanly of by those who opposed themselves ;
more especially by the learned Gentiles.
Their manner was simple and plain ; destitute, very
much, of tlie subtilties of metaphysics, and of the
flowers of rhetoric, tlien held in admiration. See ver.
17, of the context : " For Christ sent me not to bap-
tize, but to preach the gospel : not with wisdom o£
Ser. I.] hy the Gospel Ministry. 11
words, lest the cross of Christ should be made of
none effect." By wisdom of words, however, is riot
to be understood, a skilful choice of proper expres-
sions. Perspicuity of style ought ah^ ays to be stu-
died : nor should energy of language, on important
subjects, be purposely neglected. " The preacher
sought to find out acceptable words," Avords most per-
tinent and intelligible, no doubt ; as well as words
least liable to give unnecessary oifence. And he tells
us, '' The words of the wise are as goads, and as
nails fastened by the masters of assemblies." As far
as is necessary for communicating one's ideas in the
clearest and most forcible manner, a studious choice
of the best words, is certainly of great importance.
But by that wisdom of words with which the apos-
tle says he was not sent to preach we may understand,
\vhat he calls in the next chapter, " Enticing words
of man's AA'isdom." Words of deceitful flatter}^, and
of popular self-importance, may be veiy properly so
called. Nothing is more enticing to many hearers,
than a preacher's telling them of their goodness ; or
of his own eminent piety, and great benevolence.
All pedantic affectation of learning — all bombastic
pomposity of language — all labored prettiness of ex-
pression, and all studied ambiguity, to escape cen-
sure by concealing one's sentiments, may also come
under the idea of that wisdom of ^vords ^vhich ought
to be avoided. Some of these artifices, while they
engage attention to the speaker, will di\^ert it from the
things spoken. They are all of them real faults, in
any orator ; but most of all are they impardonable, in
a preacher of the gospel. All of them have a ten-
dency to make the cross of Christ, or the doctrines
of Christianity, of none effect. They must all be re-
nounced, among die hidden things of dishonesty, if
a preacher, by manifestation of the truth, would com-
mend himself to every man's conscience, in the si2:ht
of God.
12 The sahation of men, [Ser. I.
The manner of the apostles, though one or two of
them were eloquent and learned men, was so far from
all affectation of learning or eloquence, that it appear-
ed despicable, no doubt, not only to the vulgar, who
are captivated with parade and show, more than with
solid substance ; but also to the great adepts in sci-
ence, falsely so called.
And as the apostolic maimer of preaching would
naturally be despised for its simplicity and plainness ;
so the subject matter of it, was looked upon as most
contemptibly stupid and absurd. Concerning its
first grand article, this is observed immediately after
our text, " For the Jews require a sign, and the
Greeks seek after wisdom : But we preach Christ
crucified, unto the Jews a stumbling-block, and to
the Greeks foolishness." Nothing could more stum-
ble and offend the former, tlian telling them of the
shameful crucifixion of their expected glorious Mes-
siah ; who was to prolong his days, and on whose
shoulders, it had been foretold, the government should
be laid. Nor could any thing be more the madness
of folly, in the opinion of the latter, than being taught
to look for eternal life, from the power and righteous-
ness of one who had himself suffered, in weakness,
the ignominious death of a most vile malefactor.
This, however, was the grand hinge on ^^hich all
turned that the apostles had to preach. " For I
determined not to know any thing among you," Paul
says to the Corinthians, " save Jesus Christ, and him
crucified." Atonement for sin by the voluntary sac-
rifice of the incarnate Son of God, is the central point,
to which all the types and prophecies of the law had
an ultimate reference, on ^vhich the whole gospel
rests, and from which all saving knowledge results.
This is the basis of the church, and of ail the eternal
hopes of true believers. " They are built upon the
foundation of the apostles and prophets, Jesus Chrisl;
himself being the chief corner stone."
Ser. I.]' by the Gospel Mifiistry. IS
Nor was the superstructure of the christian system,
as left by these master builders, less w eak, in the opin-
ion of an unbelieving world, than this its fundamen-
tal pillar and gi-ound of truth. It then appealed, and
it still appeal^ to many, full of hard sayings, and of
most palpable self-contradictions. In the doctrines
of Christ and his apostles, these stumbling-blocks are
not indeed now so sensibly perceived ; when people
have been used to the words of the New-Testament,
and used to read and heai- them with erroneous ex-
planations, or with no ideas. Still, however, some
rocks of great offence, will frequently be seen by
wise heai'ers, unless they are cautiously gone round,
or covered over, by the prudent preacher. To point
out these particularly in this place, our time ^YiIl not
now pcnnit. Several of them ^^ill occasionally come
in our way under the next head. In general, to
preach the essential doctrines of tlie gospel without
subterfuge, and in so perspicuous a manner that ever}'-
one must understand them, if he will only attend, is
\vhat I talvc the apostle to mean by the foolishness of
preaching.
II. We will now inquire how God is pleased, by
such preaching, to save lost men.
" To save them that believe," the text says. And
clse\vhere it is said of some, " The word preached
did not profit them, not being mixed with faith in
them that heard it." But ^^ e are not to understand
by either of these texts, or any others, that a preach-
ed gospel can be no \\ ay beneficial to the hearers, un-
less they have previously saving faith. Paul was
sent to the Gentiles, " To open their eyes, and to
turn them from darkness to light, and from the po^^"er
of Satan unto God, that they might receive forgiveness
of sins, and inheritance among all them that are sanc-
tified." And to the Romans he says, " Ho^v shall
they believe in him of whom they have not heard ?
14 The sahatton of 171671^' [Ser. I.
and how shall they hear without a preacher ?— So
tlien, faidi cometh by hearing, and hearing by the
word of God." Those who never beheve the gos-
pel, will not be saved nor profited by it ; but it may
have effects on such as are not yet true believers,
tending to their sal^'ation.
We w\\\ tlierefore consider, under the present head,
how God is pleased to bless his word, when truly
preached, for the conversion of sinners, as well as fear
the edification of saints. And,
1. By gospel preaching, God sometimes gives the
unregenerate that knowledge of himself, which is ne-
cessary to awaken their fears of his wrath and curse,
and to excite them to an anxious inquiry what they
must do to be saved. " The fear of the Lord," as
we are repeatedly told, " is the beginning of wisdom. "
And we often see, that being afraid of God, as a
righteous Judge, is the beginning of serious atten-
tion in sinners to the things of religion. Careless
transgressors have no fear of God before their eyes.
Some of them openly declare, and all of them inward-
ly imagine, that the Most High, though holy and al-
mighty, is not greatly to be feai'ed- They hope he
will not punish them, however they break his laws,
abuse his grace, and are full of all unrighteousness and
unmercifulness towards their fellow men. In thjs
hope tliey are confirmed by the long delay of judg-
ment, and by the present promiscuous dispensations
of Providence. " All things come alike to all." The
Avicked live ; sometimes become, and often are migh-
ty in power. Sentence against them for their evil
Arorks is not executed. From these things they ai'e
led to presume, either that God is not much displeas-
ed at iniquity ; or tliat he is too merciful ever to exe-
cute veufyeance.
o
To guard against such fatal presumptions, thence
yj-ising, full provision is made in the gospel : not on-
Ser. I.] hy the Gospel Ministry. 15
ly by solemn verbal declarations, but also by the ex-
hibition of a most convincing awful fact. As the
ground of his present forbearance, and oilers of par-
doning mercy, God hath set forth his own Son, the
sinner's voluntary substitute and Saviour ; forsaken,
wounded, bruised, and pouring out his soul unto
death : it not being possible, after he had undertaken
our redemption, that this cup should pass from him..
Thus, as an apostle observes, " The righteousness
of God is revealed from faith to faith." Thus, " The
w rath of God is revealed from heaven against all Un-
godliness and unrighteousness of men." And thus,
" The gospel is the power of God unto salvation, to
every one that belie veth. " When once this astonish-
ing fact in the true import of it is believed, though
only with the faith of devils, the most hardened sin-
ners will be pricked in their heart, like Peter's hear-
ers ; when they said unto him, and to the rest of the
apostles, " Men and brethi-en, what shall we do ?'*
■2. By the word of truth, when rightly divided, God
is sometimes pleased to give sinners that knowledge-
of themseheSy which is necessary to make them see
their need of a Saviour, and of a sanctifier, and of
sovereign grace.
Men effectually moved with fear, will soon be put
upon preparing an ark, in which they may feel safe.
At first, however, when sinners in Zion ai-e afraid,
tliey generally go about to establish their o^vn right-
eousness ; hoping to be justified, as it were, by the
deeds of the law. Some of the grosser ways of sin-
ning they resolve to forsake : on some of the neglect-
ed duties of religion, they determine cai'cfully to at-
tend. And if these good resolutions are tolerably
kept for any time, they ai'e apt to gi^ow easier. De-
struction from God is not so much a terror to them.
Now. they will be ready to say, " Because we are in-
nocent," or ai-e doing the best we can, *' surely his
an§er shall turn from us. "
10 The sahation ofmefi, [Ser. L
To endeavor to force poor creatures out of such
comfortable refuges, looks cruel ; and to effect it, is
one of the most difficult things in the ministry of re-
conciliation. But it must be done, or they cannot
be saved. Nor is there any want of means which
will be effectual for this end, under the co-operation
of the divine Spirit. 2 Cor. x. 4, 5, " For the weap-
ons of our warfare are not carnal, but mighty through
God to the pulling down of strong holds : Casting
down imaginations, and every high thing that exalt-
eth itself against the knowledge of God." Of these
strong holds, the inability of sinners is the strongest
— -the citadel — the last resource. That they have the
perfect righteousness of the law, few, if any, will pre-
tend. Perhaps they dare not say that they have any
real righteousness at all : but this they cannot . have
while unregenerate. Their being yet impenitent and
unbelievers, they will readily acknowledge : but this
they cannot help, till a new heart is given them. Ex-
ternal duties are all that they ai-e capable of doing, in
their present condition. These, they mean to en-
deavor to do, in the most painful manner they are
able : and doing these, they trust God will have mer-
cy on them. If they do the best they can, with the
stren2:th and grace they have, God will surely give
them more grace. So some preach : and so sinners
are comfoited out of Christ ; and are kept from see-
ing themselves in a deplorable case, or in any real
daiiger.
But the foolishness of preaching is quite otherwise.
This makes no such preliminary conditions of peace
v/ith rebel men, v,^hile their minds are not subject to.
the law of God, neither indeed can be ; and while
they cannot but heartily reject the glorious Saviour,
and the great salvation, freely offered them. This
urges external duty indeed, in all its various branches,
let men's hearts be ever so bad : but it insists upon
internal duties also ; the duty of loving God, and the
Lord Jesus Clirist, in sincerity. It insists that the
^r. I.] hy the Gospel Ministry. 17
law of sinless perfection is still binding on all men,
and is just and good ; and that the gospel, which
makes repentance towai'd God, and faith toward Jesus
Christ, the lowest terms of the covenant of promise,
is infinitely gracious ; any inability in fallen man to
keep the one, or to comply with the other, notwith-
standing.
I am sensible that such preaching is still a stum-
bling-block and foolishness to many, as much as
Christ crucified ever was to Greek or Je^v : and that
it will be so after all that can be said, until men are
made to attend with some seriousness, and their minds
are opened to receive conviction. They may be told
that all their inability consists in the want of a dispo-
sition to do the tilings required ; and that, on such a
plea, common sense excuses no man, in any case.
Still, however, their mouths are not stopped. Still
they do not feel themselves guilty before God. Grant-
ing, say they, that all our inability does lie in the bad-
ness of our heart ; yet, can we make ourselves a bet-
ter heart ? If not, it is no more just to condemn us
for not doing the things required, than if we wanted
intellectual powers, or bodily strength. But why so ?
Is a wicked heart no more blameable than a weak
head, a broken arm, or a foot out of joint !
The thing is, those who thus reply against God,
have no notion that tliey have a heart at all wicked ;
or any want of a perfectl}^ good disposition. They
mean well : their desires are sincere and good. Most
readily would they do whatever is right and duty, if
they could but know what it was, and if they had but
strength. How then are they to blame ? How, in-
deed, if this were actually the case ! But their think-
ing it to be so, is one of those imaginations which
must be cast down. And cast down it instantly is,
when the spiritual vreapons of the ministiy become
mighty through God : \\''hen the word, impressed
by the spirit, is quick and powerful, — and a discemer
of the thoughts and intents of the heart. Then the
C
IS Thp' mhatxon ofmmy. [Ser. I.
sinner's meaning well — his. good desires, and sincere
endeavors, are as a dream when one awaketh. It is
only while men are withGut thela'w, that they are thus
Qlive, and sin is dead. When the commandment
comes, sin revives, and they die. They have then a
conviction of s'm. Not of that dead sin^ which is a
cloak for all sin ; but of sin which is alhe, and has
full dominion over them. All their fancied excusing
'weakness and deadness, is then seen to be no other
tiian the lite and sti-ength of a kind of sin; w^hich is
really sinful. His own iniquities are now found to
have taken the wicked himself, and he feels that he is
hplden w ith the cords of his sins. This is the horri-
ble pit and miry clay, in which a sinner perceives him-
self sunk deep and held fast, when once, in the light
of true conviction, he is made to know the plague of
his own heart. His self-condemnation is. not then
the less, but the greater, because he sees himself spir-
itually dead, and w ithout strength to. please God, oi'
do any thing which is truly good.
3v By what is called the foolishness of preaching,
a sinner, in this deplorable condition, is enabled to
discover a door of mercy, and a gleam of hope.
Isaiah, having s}X)ken of refuges of lies^ and hiding
places of falsehood, in ^vhich secure sinners shelter
themselves, but which shall be swept away by the
overflowing scourge, says; " Therefore thus saith
the Lord God, Behold, I lay in Zion for a foundation
a stone, a tried stone, a precious corner stone, a sure
foundation. " And says the apostle to the Corinthians,
*•' Other foundation can. no man lay than that is laid,
which is Jesus Christ." But of this only solid
ground of hope, a great part, in christian lands, ap-
pear not to have much knowledge. They content
themselves with, very superficial ideas of redemption
by Christ, salvation by grace, and being justified by
faith. If v/e attempt a rational explanation of these
doctrines, such discourses are tliought to. be on mere
Ser. I.] by the Gospel Ministry. 19
speculative points, of no practical or experimental
importance. Nothing is treated with more total in-
attention than the very essence of the gospel. And
ho wonder, as long as it is imagined tliat if men do
the best they can, with such hearts as the}^ have,
(which certainly every one must be able to do at any
time,) God will be faithful and just to forgive th^ir
sins, and to cleanse them from all unrighteousness.
But Avdien a sinner's can^ and his imll^ ai'e found to
be what they really are, the gospel report, if thought
authentic, will be as cold water to a thirsty soul.
Still, however, after the utmost endeavors to under-
stand it, and to get over the difficulties attending it,
under the best external instruction, the unregene-
rate find themselves unable to lay hold upon the hope
set before them. Though persuaded that there is
forgiveness in this way for repenting sinners, they
cannot repent. Though convinced that Clvist is the
end of the law for righteouness to every one that be-
lie veth, they cannot believe to the saving of the soul.
They cannot cordially receive this holy Saviour, and
be willing that He should reign over them. They
see the fault is wholly in themselves ; but still they
are without strength. It is the fault of their nature ;
which nothing can remove but a second birth, or a
new creation. They cannot essentially alter, nor trj'-
to alter, their totally depraved disposition.
But in this forlorn case, another gospel doctrine/
which is to them diat perish foolishness, the des-
ponding sinner finds to be of great impoitance. I
mean the doctrine that in renewing men in the spirit
of their mind, " God hath mercy on v.hom he v.ill
have mercy." This, the self-righteous spurn at ;
as though it cut off all encouragement to well-doing,
and made the Most High a respecter of persons ; ar-
bitrary and unjust. But when a man sees that all
his M'ell-doings are dead works, and must be so till a
new heart is given him, then this hated doctrine, of
absolute divine sovereignty in regeneration, is the on-
20 The sahation of men, [Ser. I.
ly ground of hope ; the only support from utter des-
pair.
4. By the fooHshness of preaching, it pleases God
to effect the actual conversion of sinners ; Aihen they
are prepared for it by renewing grace, as well as by
necessary convictions.
In regeneration, I conceive, the soul is wholly pas-
sive : and, of consequence, that this cannot be effect-
ed by any preaching, otherwise than as water was
brought out of the rock by the rod of Moses ; or
than as dry bones are represented to have been raised
into a living army, by prophesying to them and to
the wind, in the vision of Ezekiel. The effect is
not. from any power in the means, in one case, more
than in the others. But conversion, in which the
soul is active, may be by the moral power of truth,
as much as any common effects are by the power of
second causes. When the stony heart has been tak-
en awa}^, and a heart of flesh given, the calls and mo-
tives of the gospel, to repentance, faith, and good
works, will be felt, and have effect.
It is yet to be taken notice, how God cai-ries on
the begun salvation of true believers, by the ministry
of his word. This institution was designed, not
merely for the awakening, conviction, and conver-
sion of sinners, but also for raising them up to the
stature of perfect men in Christ. When he ascended
en high, and gave gifts to men ; he gave pastors and
teachers, as ^vell as evangelists, prophets and apostles,
for the perfecting of the saints. Nor is it hai'd to u.n-
derstand ho\v the i^ork of the ministr}^ is useful for
the edification of true christians.
1. Hereby they are enabled to grow^ in divine
knowledge. It is but a little portion that is known
of God, and things spiritual, in this world of darkness
and imperfection. But that little may be gradually
increased by vaiious means ; and paiticularly by the
pi-eacliing cf the word, if people have pastors accor-
Ser. I. ] hy the Gospel Miiiistiy. 21
ding to God's heart, M'ho feed them properly with
knowledge and understanding. This is necessary,
that they may not remain children, liable to be tossed
to and fro, and carried about with everj^ wind of doe-
trine.
2. By gospel preaching believers are enabled to
grow in grace. Progressive sanctificatiori is indeed the
work of God ; but he works by means in this case,
as much as in any other. Our Saviour prayed to the
Father for his first disciples; " Sanctify them thi'ough
thy truth : thy word is truth." When once a prin-
ciple of true holiness has been created in the heart,
its increase, and the peaceable fruits of righteousness
of which it is productive, are as much caused by light
and truth, as the growth and fruitfulness of vegetables
are by rain and sun- shine ; or as the growth of ani-
mal bodies is by meat and drink. Spiritual instruc-
tion is nourishing as well as delicious food, to renew-
ed souls. " As new-born babes, they desire the
sincere milk of the word," at first, and stronger meat
afterwai'ds. " that," in grace as well as knowledge,
" they may gi'ow thereby."
3. By the preaching of his word, God saves his
people from sinking under present troubles and
gloomy prospects ; and gives them joy and peace in
believing. David said to the Lord, Psalm xciv. 19,
" In the multitude of my' tho'ts vathin me, thy com-
forts delight my soul." And Asaph, Psal. Ixxiii.
having been stumbled at the outward prosperity of
the wricked, and afflictions of the godly, he says, ver.
16, 17, " When I thought to knov*^ this, it was too
painful for me, until I went into tlie sanctuary of God ;
then understood I their end." And besides the doc-
trine of a righteous retribution hereafter, there are
several other scripture doctrines, which, if well ex-
plained, and vindicated against objections, will afford
great support and comfort to true believers. Partic-
22 The sahadon of men, [Ser. I,
iilaily, the doctrine of the saint's perseverance : That
all who have once a well grounded hope, through
faith in Christ, are kept by the power of God, unto
final salvation. That " he who hath begun a good
work in them, will perform it until the day of Jesus
Clirist. " The doctrines also of God's eternal decrees,
and universal Providence : that every thing is " pre-
destinated, according to the purpose of him who
worketh all things after the counsel of his own will."
Whence it is certain that " the wrath of man shall
praise him, and the remainder of it he Vvill restrain :"
and " that all things work together for good to them
that love God, to them who ai'e the called accordinsc
to his purpose."
These doctrines, though rejected as foolishness by
some, and wrested perhaps by others to their destruc-
tion ; are grounds of strong consolation to good men,
when guardedly taught : and, instead of encourag-
ing remissness in duty, or indulgence in sin, animate
them to patient continuance in well doing, and to suf-
fer afflictions with joy fulness.
I shall add nothing further, except a kw inferences.
1. According to what has been said, the gospel
ministry, if duly executed, must be a laborious occu-
pation.
Preaching, is thought by many, an easy idle busi-
ness : and it may indeed be made so by some. Tlie
blind may lead the blind, and both fall into the ditch,
without much difficult}^ To preach just so that it
will pass, among a careless people ; or even so as to
be exceedingly admired by the injudicious, no great
pains are necessaiy. But to do the \^"ork of an evan-
gelist, and make full proof of one's ministry, on all
classes of hearers, for saving them from the many
crooked w^ays of error and sin to" which they are ex-
posed, must require uncommon attention to reading,
to exhortation, to doctrine. Timothy had known the
Ser. I.] hy the Gospel Ministry. 23
holy scriptures from a cliild, and been made wise by
them unto salvation ; he had also that superna*^ural
assistance which is not now to be expected ; yet
Paul supposed that close application was still requi-
site, even in his case. " Study," says he to him, " to
show thyself approved unto God, a workman that
needeth not to be ashamed, rightly dividing the word
of truth."
Besides making a natural division of texts and
subjects, and a suitable application of them to persons
of different chai'acters, and under different circum-
stances ; rightly dividing the word of truth, is to
separate it, by clear and plain distinctions, from those
falsehoods with which, by superficial thinkers, it is
ever apt to be blended and confounded. In almost
every article of faith, or rule -of duty, there are errors
of which people may be in danger, on the right hand
and on the left. To guard against \\Tong principles,
and wrong inferences from principles that are true ;
against false religion of all kinds, and against every
evil and fiilse way, requires good understanding, and
great vigilance, in a spiritual guide.
2. We may see from our text, and from what has
been said upon it, that preaching the gospel, though
accounted foolislmess by many, is a very important
and most eligible employment. " This is a true say-
ing," Paul tells Timothy, " if a man desire the of-
fice of a bishop," that is, a plain evangelical minister,
" he desireth a good work." The goodness of an
office ought to be estimated according to the ends
which it is designed and adapted to subserve ; but
judging by this rule, no other work of \vhich man is
capable, can be compai'efl with the ministry of recon-
ciliation.
To glorify God, is the greatest good at which any
one can aim ; and it ought to be the chief end of all
our actions : but there is no work of men on earth,
vvhich so directly tends to advance the declarative
24 , The sahation of mc7i, bV. [Ser. L
glory of God, as explaining his holy laws, and preach-
ing the gospel of his grace.
Next to glorifying God, doing good to men, is the
best of all offices. Many callings ai-e good in this
view : they are very useful and necessaiy in regard
to the life M^liich now is. But the life to come is more
than meat or clothing for a few days : more than
healing the diseases of a frail body, which after all
must soon die : more than preserving the peace of
earthly societies, that will presently pass away and
be dissolved. To convert sinners from the error of
their way, that their souls may be saved from death ;
and to assist them, when converted, in running the
race set before them, " that they may obtain the sal-
vation which is in Christ Jesus with eternal glory,"
is, beyond comparison, the kindest of all offices. Nor
will so good a work, fail of receiving a suitable re-
■^vard, if performed with fidelity. When all of them
that sleep in the dust of the earth shall awake : then
" they that be wise shall shine as the brightness of
the firmament, and they that turn many to righteous-
ness as the stai's for ever and ever."
3. Let the hearers of the gospel be hence admon-
ished to take heed how they hear. It is a great thing
to have the gi^ace of God which bringeth salvation sent
to a people ; and it will be a fearful thing to have re-
ceived tliis grace of God in vain. " Wherefore,"
as saith the apostle James, " lay apart all filthiness,
and superfluity of naughtiness, and receive with meek-
ness the ingrafted word, which is able to save your
souls : But be ye doers of the word, and not hearers
only, deceiving your own selves."
SERMON II.
HOW THE SALVATION OF ALL MEN, IS AGREEABLE
TO THE WILL OF COD.
1 TIMOTHY II. 4.
iVIio nviU have all men to be saved) and to come unto the knonvl-
edge of the truths
X HIS was said by the apostle" to enforce
the duty of praying for all men ; and more especially
for civil rulers. Seethe preceding context : "I ex-
hort, therefore, first of all^ that supplications, prayers,
intercessions, and giving of thanks, be made for all
men ; For kings, and for all that ai'e in authority ;
that we may lead a quiet and peaceable life in all
godliness and honesty : For this is good and accept-
able in the sight of God our Saviour ; Wlio will have
all men to be saved," &c.
Whetlier the second person in the Trinity, is here
to be understood by God our Saviour ; or the Su-
preme Being without distinction of persons, may
perhaps admit of some doubt. God, however, is
certainly meant ; and this is sufficient for my present
purpose. Our text then contains two assertions ;
the explanation of which is now pro posed.
D
2G Ho'vo God wills the [Ser. \\*
I. That God will have all men to be saved ; and,
II. That, in order to this, he will have them come
to the knowledge of the truth.
I. That God will have all men to be saved, is here
asserted.
But how is this to be understood ! Does the apos-
tle mean, that it is the absolute purpose of God, to
effect the salvation of every individual of mankind !
If so, we have in this text a decisive scripture proof,
of the disputed doctrine of universal salvation. For
God " is in one mind, and who can turn him ? and
what his soul desireth, even that he doeth." Many de-
signs in a man's heart are altered or frustrated ; ' ' but
the counsel of the Lord, that shall stand." If there-
fore it were ever the real intention of God, that the
whole human race should be recovered to holiness
and happiness, then every child of Adam will infal-
libly be thus saved.
But there are so many other texts Avhich plainly
teach the reverse of this doctrine, that these words,
like many scripture assertions expressed in universal
terms, must be understood with some limitation.
That men of certain descriptions, will be misera-
ble in the world to come, we are often most explicit-
ly assured. It is said, " The wicked shall be turned
into hell, and all the nations that forget God." The
Saviour of sinners hath told them, " Except ye re-
pent, ye shall perish :" and, " He that believeth not,
shall be damned." And afterwai^ds, in the book of
Revelation ; " The fearful, and unbelieving, and the
abominable, and murderers, and whoremongers, and
sorcerers, and idolaters, and all lyai-s, shall have their
part in the lake which burneth with fire and brim-
stone ; which is the second death."
Nor is it only said, that all who continue to be of
those characters here, shall be thus miserable here-
«>
Sen 11.3 Sahadon of all Men, 27
after ; without asserting that there will actually be
any such. Our Saviour says, " Wide is the gate,
and broad is the way which leadeth to destruction,
and many go in thereat." He hath also told us, that
after the door shall be shut, " many will stand with-
out and knock, saying. Lord, Lord, open to us:"
to whom he shall say, " I know you not ; depart
from me, all ye workers of iniquity." And he adds,
*' There shall be weeping and gnasliing of teeth ;
when ye shall see Abraham, and Isaac, and Jacob, and
all the prophets, in the kingdom of God, and you
yourselves tlirust out."
Nor is it a mere temporary exclusion from the
happiness of heaven, and condemnation to the pains
of hell, that impenitent sinners are taught to expect
after death and at the last day. See Mark ix. 43, " If
thy hand offend thee, cut it off: it is better for thee
to enter into life maimed, than having tVv o hands, to
go into hell, into the fire that never shall be quench-
ed." And Matt. v. 26, " Verily I say unto thee,
thou shalt by no means come out thence, till thou
hast paid the uttermost farthing." Of him by whom
our Saviour should be betrayed, he said, " It had
been good for that man if he had not been born,"
which surely could not be true, were he finally to ob-
tain salvation, and be happy to all eternity. Christ
hath told us that in the day of judgment, he shall say
to the righteous, " Come, ye blessed of my Father,
inherit the kingdom prepared for you from the foun-
dation of tlie world :" and to the wicked, " Depart
from me, ye cursed, into everlasting fire, prepaied
for the devil and his angels. — And these shall go away
into everlasting punishment ; but the righteous into
life eternal." In the parable of Lazarus, Abraham
in heaven is represented as saying to the rich man in
hell, " Between us and you a great gulph is fixed ;
so that they which would pass from hence to you
cannot, neither can they pass to us that would come
from thence." And in tlie close of the Revelation it
28 Haw God wills the [Ser. 11^
is said, " Tlie time is at hand : He that is unjust, let
him be unjust still ; and he that is filthy, let him be
filthy still ; and he that is righteous, let him be right-
eous still." That is, in the view of Him who inhab-
its eternit}^, the final period of changes in the charac-
ters of men is not far distant ; when every one will be
fixed unalterably in holiness or sin, and in happiness
or misery, as his moral state shall then be found.
From these and many similar representations, it
must be believed, if we believe the scriptures, not
only that every one of mankind will not be recovered
to holiness and happiness in this life, nor at death, nor
at the day of judgment ; but that they never will to
all eternity. And, consequently, that it neither is,
Avas, or ever will be, the absolute intention of God,
that mankind should thus universally be saved.
And as the text Ave are now upon, if so construed,
would fiatiy contradict the general evident current of
scripture ; so there are other constructions which it
will very naturally bear,
1. The meaning of it may be, that God absolutely
designs the salvation of all sorts of men : men of all
nations, conditions and chai^acters.
With as much limitation as this, the plirase all men,
is frequently used. In this sense, or certainly not
with more universality than this, we must understand
'our Saviour, when he says to his disciples. Matt. x.
22, " Ye shall be hated of all men for my name sake. ' '
And the evangelist, when he relates what was said of
Jesus, John iii. 26, " The same baptizeth, and all
men come unto him." And the historian of the
apostles, M-^hen he says, Acts vi. 21, " All men glo-
rilied God for what was done. No more can be
meant by ail men, in these and many other places,
than mankind generally. And in our tc:jLt, consider-
ing the connection and occasion of it, to understand
by all men, men of all conditions, and of all nations
only, is no unnatural construction. The particular
Ser. II.] Sghation of all Men. 29
reason of the apostle's exhorting that suppUcations
and intercessions should be made for all men, was
probably this : many of the Jewish christians still so
far retained theip/national prejudices, that they would
not pray for the heathen ; looking upon them as rep-
robates, to whom the grace of God was never to be
/extended. In opposition to these bigoted narrow no-
tions, the apostle would have them understand that
no^v, in the seed of Abraham, all the families of the
earth were to be blessed. That in Christ Jesus, there
was no distinction of Greek or Jew, Barbarian, Cyth-
ian, bond or free. And therefore that they ought to
pray for all men, a\ ithout miy of these discrimina-
tions. Or,
2. The meaning of our text may be, that God
conditionally designs the sah'ation of all men ; Avith-
out exception of one individual : that is, provided
they should hear, believe, and obey the gospel. Of
the truth of this, there is no reason to entertain a
doubt. We are abundantly assured, " With the
Lord there is mercy, and with him is plenteous re-
demption." Redemption enough, and mercy enough,
for the salvation of every penitent believer, if all the
human race should repent and believe. To this
purpose, very expressly, ai'e the words of Paul, Heb.
ii. 9, " We see Jesus made lower than the angels, —
that he, by the grace of God, should taste death for
cuery man.'''' And the words of John, 1 Epis. ii.
chap. 1, and 2, verses, " If any man sin, we ha^'C an
advocate with the Father, Jesus Christ tlie righteous. ,
And he is the propitiation for our sins, and not for
ours only, but for the sins of the whole ivorld.''^
Hence, in the parable of the royal marriage, the
king is represented as sending his servants to say un-
to them that were bidden, " Come ; for all things are
now ready." This message was sent to those who
refused the invitation ; for which reason the lord of
the feast declared, that none of them should taste of
30 Ho%D God wills the [Ser. II.
his supper. And, without a parable, Jesus said to
Jerusalem, ^vhen given over to remediless destruc-
tion ; " How often would I have gathered thy chil-
dren together, even as a hen gathereth her chickens
under her wings, and ye would not !"
Accordingly, the invitations and conditional prom-
ises of the gospel, are in universal terms. See Matt.
xi. 28, " Come unto me, all ye that labor and are hea-
vy laden, and I will give you rest." John vii. 37,
*' In the last day, that great day of the feast, Jesus
stood and cried, saying. If any man thirst, let him
come unto me and drink." And Rev. xxii. 17, " The
spirit and the bride say. Come. And let him that
heareth say. Come. And let him that is athirst come.
And -^vhosoever will, let him take the water of life
freely."
I know not how to understand these passages other^
wise, than as implying, that Christ hath made for the
fallen race of man, in point of sufficiency, unhersal
redemption : and that God is willing, and really in-
tends, to have all men saved, in the most unlimited
sense, if they will. But,
3. There is yet another sense which the words of
our text may well admit, without implying the doc-
trine of universal sahation. The apostle may be un-
derstood to speak of God's preceptive will to us, and
not of his own purpose. Divines often distinguish
between the secret, and the revealed will of God :
and with evident propriety is this distinction made,
if by God's secret will be meant what he has decreed ;
and by his revealed will, what he has commanded.
Certainly, God does not determine to bring into ef^
feet, every thing which he requires to be done by his
creatures. And to no case is this distinction more
applicable, than to the one now before us. Though
it may not be the design of God to save every man, by
the ^vashing of regeneration and renevving of the Holy
Ghost ; yet he may have made it our duty, not only
Ser. II.] Sahation of all Men. 31
to comply with the proposed terms of salvation our-
selves, but to bring all others to a compliance M'ith
them, as far as we are able. And this he hath evi-
dently done.
" God now commandeth all every whereto repent,'"'
one apostle says : " And this is his commandment,"
says another, " That we should belieije on the name
of his Son Jesus Clirist. ' ' Christians are also requir-
ed, after repentance and faith, to work out their own
salvation with fear and trembling.
Nor is it less evidently enjoined upon us, to the ut-
most of our power, to promote the salvation of all
others. "Go ye into all the world, and preach the
gospel to every creature," was the command of the
risen Saviour to his first disciples. " Go out into
the high ways, and bring in as many as ye shall find,"
was the order of the king in the parable of the great
supper. God would have his servants, Christ would
have his ministers and people, in their proper places,
do what in them lies for the salvation of men, as uni-
versally as possible. And, with manifest propriety
might this be mentioned, when the apostle was ex-
horting, or directing Timothy to exhort, that suppli-
cations, prayers, and intercessions, should be made
for all men.
II. We will now attend to the other position im-
plied in our text.
That, in order to men's being saved, God would
have them come unto the knowledge of the truth.
Here it will be proper to consider, what things are
necessaiy to be known ; and what kind of knowledge
of them it is requisite for men to have.
Respecting the former, as it opens a wide field,
there will be time only just to mention those particu-
lars which seem most essential.
1. Then, that men may be saved, they must come
to the knowledge of the truth concerning God.
32 Hoiu God wills the [Ser. IL
Though we cannot find out the Almighty unto
perfection ; yet we may by searching find out God,
in some measure; Though it be a httle portion,
comparatively, that is heard or can be understood of
an infinite Being ; yet that little which we may un-
derstand, is of everlasting concemment to us. A
knowledge of the only true God, is essential to all
true religion, and to all true happiness.
We must have some just conceptions of the being
and perfections of the Most High, or we cannot wor-
ship him aright, nor have any suitable affections of
heart towards him. In Hebrews xi. 6, having said
of Enoch, " He had this testimony that he pleased
God," The apostle adds, " But without faith it is
impossible to please him : for he that cometh to God
must believe that he is, and that he is a rewarder of
them that diligently seek him. ' '
And as some knowledge of the truth concerning
God, is requisite that we may please him, or worship
and serve him acceptably < so it is altogether neces-
sary in order to the enjoyment of him, and to all the
comfort of a well grounded hope and confidence in
him. David says, in the ninth Psalm, " They that
know thy name will put their ti-ust in thee : for thou,
Lord, hast not forsaken them that seek thee." We
must ha^e some knowledge and firm belief of the
righteousness, faithfulness, and goodness of God, as
■^veil as of his omnipotence, omnipresence and omnis-
cience ; and also of his immutability, and all-govern-
ing Providence, or our minds cannot be so stayed on
him, as to be kept in perfect peace.
2. That men niay be saved, they must come to the
knowledge of the truth, in some measure, concerning
the divine law ; which is holy, and just, and good,
in all that it requires, and in all that it promises and
threatens. " The law of the Lord is perfect," says
the Psalmist, " converting the soul."
Ser. II.] Sahadoji of all Men. 33
3. That men may be saved, they must come to the
knowledge of the truth concerning sin : wherein it
consists, and what it deserves.
4. In order to the salvation of men, it is necessary
that they should come to the knowledge of the truth
respecting themselves.
It highly concerns us to form a just opinion of our
natural powers ; and not to think more highly or
more meanly of ourselves, in that regard, than we
ought to think. The former error will make us too
conceited and self-sufficient : it will make us lean
to our own understanding, and rely on our own rea-
son, in matters too high for us. The latter error
will lead us to excuse ourselves more than is just,
under a mistaken apprehension of inability.
But most of all does it concern us to know what
manner of spirit we are of, and what is our true mor-
al character and state. Thinking that they are rich,
and increased with goods, and want nothing, in re-
gard to godliness and virtue, is undoubtedly the
cause of the ruin and perdition of multitudes. ' ' The
whole have no need of the physician, but they that
are sick."
5. It is necessary that men should come to the
knowledge of the truth, respecting the Redeemer and
Saviour of sinners. He, hath said, John vi. 29,
*' This is thevvork of God, that ye believe on him
whom he hath sent." He hath said in his prayer to
the Father, John xvii. 3, " This is life eternal, that
they might know thee, the only true God, and Jesus
Christ whom thou hast sent." And without know-
ing the latter, what hope of salvation could be deriv-
ed from the knowledge of the former ? Could the
Father and Lord of all be ever so clearl}^ seen, as the
fountain of living waters ; yet, without the kno"\vl-
edge of an atoning Mediator, to us sinners, he must
be seen as a spring shut up, a fountain sealed. From,
E
34 JTow God wills the [Ser. II»
a right understanding of God, as revealed in the orig-
inal law of works, without any intimation of that great
sacrifice for sins revealed in the law of faith, we should
have had only " a certain looking for of judgment and
fiery indignation, ^vhich shall devour the adversaries."
Hence the holy apostle Paul, after all his personal
attainments and distinctions, said ; " But what things
were gain to me, those I counted loss for Christ.
Yea, doubtless, and I count all things but loss for the
excellency of the knowledge of Christ Jesus my
Lord."
6. Men must come to the knowledge of the truth
concerning the terms of the gospel ; or concerning
what a sinner must do to be saved. The nature of
repentance, and faith, and new obedience, must be
rightly understood.
7. It is very necessary that the truth should be
known, concerning the Holy Spirit ; and his saving-
operations in effectual calling, regeneration, and pro-
gressive sanctification. Concerning his sealing be-
lievers unto the day of redemption ; and his promis-
ed efficacious influence, preserving them from apos-
tacy, and enabling them to endure unto the end. A
right understanding of these things is requisite, at
least, in order to the comforts of that hope which is
an anchor of the soul, sure and steadfast, if not abso-
lutely necessar)'^ to salvation.
Respecting the kind of knowledge of the truth
which is required, I would just observe, that men
must have something more than right ideas in the
head ; and something more than sensible convictions
of conscience, in order to their being saved. They
must so come to the knowledge of the truth, as to
embrace it with the heart, and obey it in the life.
Without this, no doctrinal knowledge, nor convic-
tions, however absolutely necessary, however clear,
or however deeply impressive, will save men. Felix
Ser. II.] Sahation of all Men. 35
so far understood and was convinced that he trem-
bled, when " Paul reasoned of righteousness, temper-
ance, and judgment to come. " " The devils also be-
lieve, and trjemble."
It is said, "The natural manreceiveth not the
things of the Spirit of God, — neither can he know
them, because they are spiritually discerned." This
spiritual discernment consists, in seeing God and
Cliiist, the law and gospel, and the promised heavenly
happiness, with cordial complacency : in order to
which, men must be renewed in the spirit of their
minds. A disposition must be created in them,
conformable to God, in righteousness and true holi-
ness.
Let us now endeavor to collect some useful infer-
ences, from the preceding discom-se.
1. We may hence judge, whether the doctrine of
universal salvation, lately propagated among us with
assiduity, be a benevolent, or an unfriendly doctrine.
This doctrine has indeed a smiling aspect, at first
view, and looks exceedingly charitable. The de-
scription of a strange woman given by Solomon, may,
however, be applied to it with great propriety. ' ' Her
lips drop as an honey-comb, and her mouth is smooth-
er than oil ; But her end is bitter as wormwood,
sharp as a two-edged sword. Her feet go down to
death, her steps take hold on hell." The obvious
tendency of this doctrine iS to the destruction of men,
both for time and eternity.
By taking away the powerful restraints arising
from the dread of a judgment to come, it gives full
liberty to the lusts of wicked men, as far as they can
hope to hide their crimes from human cognizance.
" Because sentence against an evil work is not exe-
cuted speedily^ the heart of the sons of men, set in
them to do evil," is emboldened ; and many shocking
enormities are commited. What then would be the
case, if they could be fully assured that such sen-
36 Horn) God wills the [Ser. II.
tence would nei)er be executed ! Were it firmly and
universally believed, either that no worker of iniquity
would be punished at ail in another world ; or not
any further thap will be for his own greater happi-
ness ; what perilous times must we naturally expect !
What frauds, what debaucheries, perjuries, robbe-
ries, and murders would every ^vhere abound ! What
safety would there be to him that goeth out, or to him
that Cometh in l
But all these are only the beginning of sorrows, in
the train of so licentious a doctrine. If false, as cer-
tainly it is, if the Bible be true, its manifest tendency,
is to droAvn men in eternal perdition. Paul gloried
in preaching- the gospel of Christ, it being the power
of God unto salvation, as bethought ; because the
righteousness of God, and his wrath against all un-
godliness and unrighteousness, is therein so terribly
repealed. What then will, be the effect of this other
opposite gospel ; that God hath no wrath nor right-
eousness, of which the greatest sinner need be afraid ?
Will it not be the power of Satan, to lull men in se-
curity, that they may be damned ? Will those by
whom it is believed, hearken to any preacher of re-
pentance, or pay attention to any news of pardoning
mercy ? As far as the terror of the Lord can be of
any use to persuade men ; as far as any ai-e to be
sa\ed with feai' ; so far the doctrine that all will infal-
li])ly be saved, tends evidently to prevent men's sal-
^ation.
Instead of thinking it strange therefore, that men
uho have any universal benevolence should be oppos-
ed to this doctrine ; it may well be thought wonder-
ful, that the bold propagation of so fatal a delusion,
should not excite a more general alarm, and awak-
en a much \\ aimer opposition ! It looks as if few
understood and believed the scriptures ; or as if there
w ere little concern among us for the salvation of
souls, or even for the present good of society.
Ser. II.] Sahation of all Men. 37
2. If any ask in earnest what they shall do to be
saved, our subject furnishes an answer ; that to be
in the serious use of all proper means to come to the
knowledge of the truth, is one thing necessary.
This is the counsel of Solomon : " Take fast
hold of instruction ; let her not go : keep her ; for
she is thy life." And he represents instruction in
wisdom, as saying, " Blessed is he that heareth me,
watching daily at my gates, waiting at the posts of
my doors. For whoso findetli me findeth life, and
shall obtain favor of the Lord."
Think not that coming to the necessary knowl-
edge of what you are to believe, concerning God, and
Christ, and yourselves, is an easy acquisition. The
way in which the Bible encourages us to expect the
attainment of tliis knowledge, is to cry after it, and
lift up our ^oicefor it ; to seek it as silvery and search
for it as for bid treasures.
3. From the things now said it may be seen, that
we ought to be as universal in our prayers and en-
deavors for the salvation of men, as if we believed
that all mankind were to be saved. We ai'e not in-
deed to pray, or desire, that God would save the
whole world, when we are persuaded he hath deter-
mined the contraiy. But there is no man on earth
for whom we should not pray, or whose salvation
we should not promote, as far as we have pow-
er and opportunity. Since we know not which of
mankind will be saved, and which will not, we may
warrantably desire and seek the salvation of every one,
individually considered. And ^ve know that this is
God's commanding will to us ; whatever may be the
secret counsel of his will, respecting his o\\Tibestow-
ment of saving grace.
Let it then be our heart's desire and prayer to God,
for all sorts of men, that they may be saved. And
let us, in a particular manner, pray for kings, consuls,
presidents, and all that are in authority ; since their
3S Hoiu God wills y is'c* [Ser. II,
influence will be great, for the furtherance or obstruc-
tion of the gospel. Let us pray that they may be
christians, if they are not ; and if they are, that they
may act more like chiistians. That they may be
nursing fathers to the true church ; and not treat the
religion of Christ with neglect, because his kingdom
is not of this world.
And let us spare no reasonable pains or expense,
that the gospel may be preached to every human crea-
ture ; and that every one, both in heathen lands, and
among ourselves, may be recovered from the errors
of his thoughts and ways, to the wisdom of the just.
There has been of late an uncommon spirit of exer-
tion awakened, both in Europe and America, for a
more extensive promulgation of the gospel, in the
dark places of the earth. And certauily, there is a
loud call upon christians, who are able, to contribute
liberally to the furtherance of so laudable a design.
But even among ourselves, great exertions are still
necessary, lest gross darkness should cover the peo-
ple ; and lest, while the gospel is sent to others, the
truth and purity of it should be taken from us.
Many are the instructions which cause to err from
the words of knowledge. Many, from a misunder-
standing of the first principles of Christianity, are fall-
ing off into fatal systems of delusion on every side.
God seems to be now saying to his evangelical minis-
ters, as it is in Hosea ; " My people are destroyed for
lack of knowledge." And as he says in Isaiah;
" Cast ye up, cast ye up, prepare the way, take up
the stumbling-blocks out of the way of my people."
ass
SERMON III.
ON THE DIVINE GOODNESS.
1 JOHN IV. 8.
He that loveth not, knonveth not God ; for God is love.
Wi
HAT is God ? is the first question in
religion, natural and revealed. Until this is rightly
answered and understood, nothing can be known, as
it ought to be, respecting the duty or happiness of
man. We can neither know when we please God,
nor why we are under obligation to fear and serve
him, nor the ground we have to hope and trust in him,
unless we first know what we ai-e to believe concern-
ing him. And yet this is a question on which, more
than almost any other, men have always been bewil-
dered in ignorance and error.
The heathen nations of old, who groped in the dim
light of nature, even the most learned of them, had
gods many ; and strange gods. They worshipped
stocks and stones, birds, and four-footed beasts, and
creeping thing. And to their celestial divinities —
the greatest and best of them, they ascribed weakness-
es and vices, animosities and contentions, similar to
those among miserable and depraved mortals. After
a fair and full trial of human reason, in matters of
religion, " The world by wisdom knew not God."
40 Dhine Good?iess. [Ser. III.
And among those favored with the light of Revela-
tion, there have ever been, and still are, extremely
different opinions, concerning the nature and attri-
butes of the Supreme Being : Some seem to think
that God is so all-mercy, as to have no justice for
men to fear : v^^hile others are thought to hold, that,
tow ard multitudes of the noblest orders of his crea-
tures, he is altogether unmerciful.
Now, amidst such diversity of sentiments, on this
fundamental article of our theological creed, it surely
concerns us to improve with carefulness, the means
of information afforded us upon it, lest we should be
" ever learning, and never able to come to the knowl-
edge of the truth."
That God is a being of infinite justice, faithfulness,
and mercy ; as well as an omnipotent, omniscient,
omnipresent, and immutable Being, we are abundant-
ly taught in the holy scriptures. But the most con-
cise, the most comprehensive, and, I apprehend, the
most determinate idea of the divine nature, any where
given us, is this in our text : God is low.
I shall inquire how this is to be understood ; and
the grounds we have to believe that it is true : after
which, some attention will be paid to the former part
of the verse.
I. How we are to understand this, That God is
love, I shall inquire, and endeavor briefly to explain.
By love, must here be meant benevolence ; as no
one will be at any loss, who attends to the connection.
This is the kind of love, no doubt, to which cliristians
are exhorted in the verse before ; " Beloved, let us
love one another." And this, certainly, is the kind
of love which God manifested towards us, in sending
his only begotten Son into the world, that we might
live through him, spoken of in the verse after our
text. More particularly, then,
Ser. III. 3 Dhine Goodness. 41
1. By its being said, God is love^ unquestionably,
we are to understand, that he is a being of n^ost per-
fect universal benevolence. This is a doctrine plainly
taught in other places of scripture. That the benev-
olence of God extends to every living creature, see
Psal. cxlv. 9, " The Lord is good to all ; and his
tender mercies are over all his works." That he is
kind to the unthankful, and the evil, is observed by
our Saviour, Luke vi. 35. See also the words of
tlie apostle, Rom. v. 8, " But God commendeth
his love towards us, in that, while we were yet sin-
ners, Christ died for us." And ver. 10,- — " When
we were enemies, we were reconciled to God by
the death of his Son." That the divine goodness
takes care of the most inconsiderable creatures, see
Luke xii. 6, " Are not five sparrows sold for two
farthing's ? and not one of them is forgotten before
God."
Perfect benevolence of nature, is a disposition to
promote every real good, of every one, in proportion
to its importance, as far as will consist with the rights
of others, and with the greatest general good. And
that such is the benevolence of God, the scriptures
plainly teach us to believe. But,
2. By its being said, *' God is love," seems to be
meant, that all his moral perfections are comprehend-
ed in benevolence. The manner of expression is
singular. It is not asserted merely that God is lov-
ing, kind, or good ; as elsewhere he is said to be
just, true and merciful; but that he is love itself — love
in the abstract. The most obvious meaning of which
appears to be, that his nature is all benevolence.
That eveiy feeling of his heart arises from this ; and
that all his works and \vays are resolvable into tliis, as
their source and centre ; their first cause, and last end.
II. We will now consider, the ground there is t©
believe, tliat God is thus love. And,
F
42 Dhine Goodness. [Ser. III.
1. From the works of creation and Providence,
which come within our own view and observation,
there is great reason to conclude, that the Author
and Governor of the world, is a most benevolent
being.
This, at least, appears to have been the opinion of
holy men of old, who spake as they were moved by
the Holy Ghost. Paul and Barnabas, exhorting the
men of Lystra to turn from pagan idols, to serve the
living God, that made heaven and earth ; who in
times past suffered all nations to walk in their own
ways, tell them. Acts xiv. 17, " Nevertheless, he
left not himself without witness, in that he did good,
and gave rain from heaven, and fruitful seasons."
Left not himself without witness of what ? Of his
goodness, as well as of his existence, is most evident-
ly meant. So in the first chapter of Romans, speak-
ing of heathen nations, which had only the light of
nature, the apostle says, " That which may be known
of God is manifest in them, for God hath shewed it
unto them. For the invisible things of hhn from
the creation of the world are clearly seen, being un-
derstood by the things that are made, even his eter-
nal power and God-head : so that they are without
excuse : Because that, when they knew God, they
glorified him not as God, neither were thankful." It
is here plainly supposed, that these Gentiles had suf-
ficient evidence set before them in the works of crea-
tion, had they duly attended to it, to have covinced
them, not only of the being and power of God, but
also of his goodness. For, otherwise, how could they
have been without excuse, in not glorifying him as
God, or in not being thankful to him ? One entided
to our gratitude, or worthy to be glorified, must be
good, and not merely great.
David, likewise, long before, appears to have been
of opinion that God's moral perfections, and particu-
lai-ly his goodness, might be learnt from his works,
WQVG. men disposed to pay a proper attention to them,
Ser. III.] Dimne Goodness, 43
and willing to believe the truth. He says, Psal. xix.
1 — 4 J << The heavens declare the glory of God, and
the firmament sheweth his handy work : Day unto
day uttereth speech, and night unto night sheweth
knowledge. There is no speech nor language
where their voice is not heard. Their line is gone
out through all the earth, and their words to the end
of the world."
But can the glory of God be thus declared, when
no convincing evidence is given of his goodness ?
Can one who is not good, ho^vever infinite his un-
derstanding and power, be a glorious being ? But
in another Psalm, it is said expressly, " The earth is
full of the ^oo^;^*?^^ of the Lord." And in another,
" O Lord, how manifold are thy works ! in wisdom
thou hast made them all : the earth is full of thy
riches. So is this gi-eat and wide sea, wherein are
things creeping iimumerable, both small and great. —
These all wait upon thee, that thou mayest give
them their meat in due season. That thou givest
them they gather : thou openest thine hand, they ai^e
filled with good."
And if we attentively consider the various capaci-
ties of animals, and more especially of mankind, for
usefulness and enjoyment ; and what suitable pro-
vision is every where made for their support and
comfort, must we not be forcibly struck with the
evidence thence arising, that the Creator and Preser\'-
er of all is a benevolent being ?
It is true, we observe and experience a great deal
of evil. But then, in many instances, we easily see
that evil is the occasion of good ; and good which
we know not how it could have been brought about
so well, if at all, in any other way. Generally, be-
nevolent design is apparent through the works of
creation and Providence. And though there be
soine creatures and events which have a contnuy
appearance, or which seem designed for doing hurt
ratlier than good ; yet this may well be imputed to our
44 Dhine Goodness. [Ser. III.
ignorance of their uses and ends. Thus reason,
with a very litde modesty, might lead us to believe,
if we had only the light of nature. But,
2. From the law and the prophets, we have much
further evidence of the goodness of God, and great-
er reason to be satisfied that his nature is love.
All the precepts of the moral la^v, contained in the
scriptures of the Old Testament, are evidently dicta-
ted by universal benevolence. That law enjoins no-
thing but what is beneficial, and forbids nothing but
what is hurtful, not only to others, but even to our-
selves. It is easy to see that the law, in every com-
mandment of it, is good, as mcU as holy and just. It
may easily be seen that " love is the fulfilling of the
law :" or that all the law and the prophets are com-
prehended in these two commandments ; " Thou
shalt love the Lord thy God with all thine heart ;
and thou shalt love thy neighbor as thyself."
Now the law of God, it must be supposed, is per-
fectly agi'eeable to his nature. Bad earthly rulers
may, indeed, sometimes enact good laws. They
may be obliged to do so, for the sake of their own
popularity or safety. But can it be thought that an
Almighty Legislator, who is absolutely independent,
and who has nothing to fear from any of his subjects,
A\ould have given a system of laws enjoining that in
Avhich /je himself delighteth not ? or one not perfect-
ly expressive of his oAvn disposition ?
3. The gospel, gives us still more abundant evi-
dence of God's infinite goodness.
In this, he liath made known to us a wonderful
way provided for sinners to escape the wrath to
come, and to inherit eternal life. In this we have
the strongest proof, of God's infinite concern for the
good of creatures who hated him without a cause,
and were justly hateful to him ; and, at the same time,
Qf his infinite concern for the support of that just
Ser. III.] Dmne Goodness. 45
government, which is necessary for the general good
of the universe. " In this was manifested the love
of God," as it follows immediately after our text,
" because that God sent his only begotten Son into
the w^orld, that we might live through him. Herein
is love ; not that we loved God, but that he loved
us, and sent his Son to be the propitiation for our
sins."
In the gospel, also, much light is given respecting
the permission of sin and misery ; and concerning
. other things in the ways of God, which, without this
clue, might have forever appeared dark and inexplica-
ble. See 2 Tim. i. 10, " But is now made mani-
fest by the appearing of our Saviour Jesus Christ,
who hath abolished death, and hath brought life and
immortality to hght through the gospel." And Eph.
iii. 10, " To the intent that now, unto the principali-
ties and powers in heavenly places, might be known
by the church, the manifold wisdom of God."
In the gospel we are informed of the happy issue
of present dark appearances ; and that, by the fall and
redemption of men, a wise plan is executing in the
Providence of God, for the most glorious display, of
his power, justice and grace, to the eternal admiration
and increased happiness of all the holy part of the in-
telligent creation ; and for thus, out of paitial evil,
producing the greatest universal good.
4. I know of nothing in the scriptures of the Old. or
New- Testament, which is not fairly reconcilable with
believing, that God is love — the most perfect univer-
sal benevolence.
It is said, indeed, " For his pleasure, all things are,
and were created." But it is his pleasure to do
good.
God says, of every one called by his name, " I
have created him for my glory : I have formed him,
yea, I have made him." But it is for his glory to
46 Dhine Goodness. [Ser. III.
create beings capable of enjoying good ; to form
them for happiness, and to make them happy.
It is said, " The Lord hath made all things for
himself; yea, even the wicked for the day of evil.'*
But by the former part of this saying of Solomon, we
need not understand, that God had an exclusive re-
gard to himself in creation ; so as to have no ulti-
mate respect to the happiness of his creatures. That
their good was one thing he had ultimately in view
in creating many of them, we are plainly taught in
the scriptures : though we are also there taught, that
he regards himself, or his own glor}^, as the chief end
of all his works. An ultimate end, is any thing
which an agent aims at for its own sake^ in however
low a degTce. There can be but one chief end of any
action or undertaking ; but ultimate ends there may
be many. For instance, a man may build a house
for himself, as the principal thing in view ; and yet
he may design it for the comfort of his family, for the
accommodation of his friends occasionally, and for
the lodging of strangers. The good of each of these
others, may be an object in itself ; and not merely
in subserviency to the personal interest or honor of
the owner and builder. So, it may very consistent-
ly be supposed, that God made all things for himself,
as the chief end ; while he had yet respect to the
happiness of the creatures made, in different degrees,
as an ultimate end. And if this were the case, as we
are abundantly assured it was, he is then not to be
thought selfish, as men count selfishness. Some
have no ultimate object besides themselves, in any
thing they do : others make self their object, beyond
what is equal and just. But neither of these need be
supposed, oris to be understood, in regard to. God.
He values the good of all his creatures, in itself con-
sidered. He aims at their happiness as an ultimate
object : and he seeks his o\vn glory above every
thing else, no more than in equal proportion to its
real superior importance.
Ser. III.] Dhine Good7iess, 47
With respect to its being said, " The Lord hath
made the wicked for the day of evil ;" ^ve are not to
understand by this, that their misery was any ulti-
mate end at all with God, in creating them. The
contrary he hath solemnly declared, Ezek. xxxiii. 11,
" As I live, saith the Lord, I have no pleasure in
the death of the wicked." Neither the destruction,
nor the least pain of any creature, however sinful, is
pleasing to him for its own sake. He punishes sin-
ners, and made them for that end, only because it is
necessaiy for benevolent designs. Thus, as is ob-
served, Rom. ix. 17, " The scripture saith unto
Pharaoh, Even for this same purpose have I raised
thee up, that I might shew my power in thee, and
that my name might be declared throughout all the
earth." Now, if thus declaring God's name, were
of importance enough to over-balance all tlie evils
brought upon this cruel, haughty, obstinate prince,
neither his final destruction, nor his being raised up
for that end, was at all inconsistent with God's most
glorious benevolence. The same holds true of all
other instances of his punishing justice ; and of every
link in the chain of Providence, by which such awful
events are brought to pass. That the punishment
of the wicked was a part of God's etenicJ plan, and
that he made them for the day of evil, in this sense,
must be admitted. But that this was only because
he saw it necessary for the greatest general good,
must be believed, if we believe his word. And in
this way, all that is seen or said, of the Avrath and
vengeance of God, may be accounted for, in a good
consistency with the belief that his nature is love :
or that, in ail things, his ultimate motive is pure be-
nevolence. When he hateth all the workers of ini-
quity, he bears them no ill A\ill. When he inflicts
the most terrible punishments upon them, it is not
from any delight he takes in their misers^ or from
any want of a friendly disposition to^vai'ds them.
As a tender father doth not cease to \o\c. an offending
48 Divine Goodness. [Ser. III.
child, when most displeased with it, and when, for
its own good, or the good of his other children, or
for the support of his own authority and honor, he is
obliged to punish it ; so neither doth the universal
Parent cease to love, with benevolence, his rebellious
creatures, even the most criminal of them ; though
he will not spare them, when, for any good ends, of
sufficient importance, their punishment is seen neces-
sary. When his regenerate and adopted children
are undutiful to him ; when " they break his stat-
utes, and keep not his commandments ; he will vis-
it their transgression with the rod, and their iniquity
with. stripes. Nevertheless, his loving kindness he
doth not take from them^ nor -suffer his faithfulness
to fail.'' And though he " is angiy with the wicked
every day ;" yet he pities them, and often waits long
for their repentance, that deserved vengeance may
not be executed vipon them. Nor are we to ima-
gine that he ceases to be benevolent, even towards
those his enemies, who, finally, will not have him to
reign over them, and whom he casts off for ever.
5. As far as we are able of ourselves to judge
what is right, it must be believed, that all the moral
perfections of God are comprehended in benevo-
lence, if we believe him altogether glorious. No-
thing but this, or what proceeds from this, I am
persuaded, can be approved by any man's conscience,
when well considered, as a moral perfection. An-
ger, WTath, vengeance, are amiable, when benevo-
lence inspires them, and when good only, is ultimate-
ly intended by them. On the other hand, when this
is not the case, even truth and justice, do not com--
mend themselves to the feelings of the most upright
man, I presume, as being laudable. If need be, the
truth should be spoken, and justice should be done ;
but when there is no need of it, what glory can there
be in speaking tlie one, or in doing the other ? Be-
Ser. HI.] Dhine Goodness, 49
nevolence, according to common sense, is the ^ul
of every virtue, or moral excellency.
Not that a good end, will sanctify unrighteous
means ; as some have infered from the benevolent
system. Truth must never be violated, nor injustice
done ; because either of tliese would be destructive
of general good. If ?nen were at liberty to speak
falsely or defraud, whenever they might think it
would do more good than hurt, in particular cases,
we could have no confidence in one another ; and
no man's property, or reputation, or life, would be in
any safety. And if it were possible for God to lie,
or to treat liis creatures unrighteousLy^ W-e could nev-
er trust in him, or knoiv what to expect from him.
Still, however, that neither justice nor truth, nor any
thing else, is a virtue in man, or a moral perfection
in God, further than it proceeds from a benevolent
disposition, I believe, when duly thought of, must
be the decision of every man's conscience* That
God is love, as now explained, seems necessary to
be believed, in order to a rational conviction of his
being altogether lovely.
We will now pay a brief attention to the former
part of our text ; and inquire how it is to be under-
stood, that /je that loiieth noi^ knoiveth not God.
By him that loveth not, is evidently meant, one
who has no true benevolence : nothing, in exercise
or principle, of that love which is tlie fulfilling of the
law. And under this character, it is plain, the apos-
tle means to comprehend every unregenerate sinner :
for in the next preceding verse he says, " Every
one that loveth, is born of God."
But we are not to understand, that natural men,
however entirely destitute of true benevolence, are
incapable of every kind of knowledge of the Supreme
Being. Of his natural perfections — his omnipotence,
omniscience, and omnipresence, they may have as
G
50 Dimne Goodness. [Ser. IlL
just conceptions as good men have. And they may
have some idea and conviction of God's moral per-
fections— his justice, truth and goodness.
There are two respects, however, in which it may
be truly said, " He that loveth not knoweth not
God."
1. Compared with good men, he has not a clear
conception of what is meant by the divine benevo-
lence. We get the idea of many things by experi-
ence, with an exactness which can no other way be
obtained. Of one who has never felt hai*d pain, we
say. He knows nothing what it is. We say the same
of one who has never experienced parental affection.
That no one can get the full idea of these feelings,
without experiencing them, is indisputable. Thus
also we get the most perfect knowledge of human na-
ture. The apostle to the Corinthians says, " What
man knoweth the things of a man, save the spirit of
a man that is in him." He adds, '' Even so, the
things of God knoweth no man, but the Spirit of
God." Any endeavors to explain the divine benev-
olence, to one who has not been transformed into
the likeness of it, by the renewing of the Holy Ghost,
must be somewhat, though not altogether, like at-
tempting to give a blind man an idea of colors. The
unrenewed, from the experience they have of hu-
mane compassion, of love for near relations, and of
other partial friendships, may have some very faint
partial idea of the feelings of Him who is good to. all.
Still however, they will be exceedingly apt to con-
ceive of God, as though he were altogether such an
one as themselves. Any one may be convinced,
from analogy in other matters, tliat those who have
been created after God in true, holiness, will thence
be able to form an idea of the holiness of God, witli
a degree of correctness, of which the unholy are in-
capable. But,
Ser. III.] Dhine Goodjiess. 51
2. There is a ^w^ of knowledge of God, which is
entirely peculiar to good men. I mean, a heart-felt
knowledge of his amiableness. He that loveth not,
and has no disposition to God-like love, can have no
delightful perception of any of the divine attributes ;
however well they might be speculathely understood.
This is that perception of which the apostle speaks,
2 Cor. iv. 6, " For God, who commanded the light
to shine out of darkness, hath shined in our hearts, to
give the light of the knowledge of the glory of God,
in the face of Jesus Christ." This kind of knowl-
edge, none but men of an honest and good heart, can
possibly have. The carnal Jews had raised expecta-
tions of their promised glorious Messiah ; yet, on
his actual appearance, they received him not. It
proved as was foretold in Isaiah : " When we shall
see him, there is no beauty that we should desire
him : He is despised and rejected." The reason is
obvious. Their desires of salvation, and his saving
designs, were far from coinciding. And a like op-
position there always is, between the pui^poses of
God, and the wishes of fallen men. He is good to
all ; they want to have him good only to themselves,
and to their friends. He proposes to make them
happy by turning them from their iniquities : it is
their heart's desire and prayer, to have earthly riches
and power, and liberty to enjoy the pleasures of sin.
To a mind universally, benevolent, the universal
benevolence of the gi-eat Parent of all, appears glori-
ous : but to a man of a totally selfish or partial dis-
position, it cannot so appear. No one can be pleas-
ed with a disposition in another to promote, that
which he cares nothing about, or wishes not to have
promoted.
Let us now see what useful inferences will follow,
from the subject we have been considering.
1. From the things last said we may leai-n, that
there is no impropriety in attempting to instruct the
52. JDivine Goodness. C^^i'* IW-
unregeiijerate, in matters of religion ; nor any reason
why they sliould think it in A^ain to pay attention to
divine instruction, because of the blindness of their
heiU'ts. They are not altogether like the horse and
mule, which ha^^e no understanding. A rational
conviction tliey may get, or may be given them, of
God's ail-seeing eye that is upon them, of his povv^er
and justice to punish them, and of his grace and mer-
cy to save them ; and such a conviction is one thing
necessary, in order to tlieir conversion and salvation,
2. It hence appears that the incapacity of sinners,
wlule unxenevved, to come to the samng knowledge of
God, is of such a nature as cannot render them at all
excusable, in this kind of ignorance. It is owing
mere]}- to their total want of a benevolent disposition ;
and this is what we always condemn in others, and
ouijht to condemji in ourselves. Yet,
3. It is evident from our text, and thethine;s now
said upon it, that the incapacity of those who have
not been born again, to know God so as to love him,
is such as can be removed by nothing but a radical
change of heai't. Did natural men only labor under
misapprehensions concerning God, rectifying tlieir
mistakes v/ould be enough to reconcile them to him.
Were their blindness to liis glory, owing to any
Aveakness or disorder in their intellectual powers ;
a physical operation on the brain might be sufficient ;
or, if any thing supernatural were necessary, itvrould
be only to give them better beads. But if the bot-
tom of the difficulty with them, lies in their not be-
ing of a benevolent disposition ; a better bean must
be given them, before they can be brought out of
darkness mto God's marvellous light, or have any
spiritual discernment of divine things.
4. From what has been said of the evidences set
before u§, that God is love, we may be helped to
Ser. III.] Dhine Goodness. 5S
judge where the truth Ues, respecting the sufficiency
of the light of nature, in matters of rehgion.
Infidel writers have often labored to prove, that
the visible works of God teach us, with sufficient
clearness, all that is needful to be known concerning
him : whence they conclude, that the Bible is unne-
cessary ; and therefore, not from God.
In opposition to this, some of late have advanced,
that from the light of nature, there is no reason to
believe the moral perfections of God ; or to think
that he is a good being.
The first of these opinions ought to be rejected,
I apprehend, as utterly unfounded and false : but
yet the last, it appears to me, is caiTying the matter
too fai' : farther than is needful, or safe, or true. The
Bible itself, as hath now been observed, seems plain-
ly to assert, that the glory of God is declared, by
his works of creation and common Providence : and
that the heathen were without excuse, because that
when they knew God, by these means, or might
have known him, they glorified him not as God,
neither were tliankful. Does not then asserting that,
from the things which are seen, there is no reason
to think that God is worthy to be glorified, or that
^ve have any reason to be thankful to him, look like
contradicting the scriptures, to show the necessity of
them, and to induce men to believe them ?
And if Vve attend to the vv orks of nature ourselves,
as holy men of old have done, will it not be ration-
id to acknowledge, that all objections to the good-
ness of God, arising from apparent evils, amount to
no morefthan difficulties, which reason alone would
not be able to solve ? But how often is it the case
respecting most demonstrable truths, that there are
things which seem iiTeconcilable with them ? Even
after revelation, and in revelation itself, there are
some things hard to be reconciled. We must fall
into very universal scepticism, if we will believe
nothing till all difficulties can be removed. In the
54 Divine Goodness. [Ser. III.
case before us, as the preponderating evidences from
all nature, are in favor of the goodness of its divine
Author; so, I am apprehensive that the cause of
rehgion will be rather injured than promoted, by
any attempts to invalidate those evidences. Such
attempts, I am afraid, will be more likely to drive
deists into atheism, than to bring them to believe the
scriptures.
Nor do I see any occasion we have for taking this
ground, in our disputes with unbelievers. Admit-
ting that the light of nature would give some knowl-
edge of the true God, were men perfectly well dis-
posed, and thoroughly attentive ; still it is certain
that fallen depraved men, have not hitherto felt after
him and found him, groping in this glimmering light
alone : and from the long trial made, it is strongly
to be presumed they never would.
Certain also it is, that there are things concerning
God, of the last importance to be understood by
sinners, which, without a divine revelation, never
could have been known at all, by men or angels. If
the light of nature might have taught us that God is
good ; yet how could any creature have known by
it, that he was ready to forgive, or that with him
v/as plenteous redemption ? Redeeming love, renew-
ing grace, pardoning mercy, and giving eternal life
to the ungodly, are parts of the glory of God, which
the heavens clo not declare. What a sinner must do
to be saved, or whether he can be saved at all, the
firmament showeth not. Though their line is gone
out through all the earth, and their words to the end
of the world ; yet, on these all -interesting subjects,
they have nothing to say. These breadths and
depths, are far beyond their line.
Now, what broader or better ground do we want,
for asserting the necessity of revelation ? Why
should we wish to depreciate the light of nature any
further ? Let it be enough to leave men without ex-
cuse. Let it be sufficient, if any please, for guid-
"V
Ser. III.] DiviTte Goodness. SB
ing attentive sinless beings, into all necessaiy truth.
For us, fallen, stupid, guilty creatures, certainly, it
is altogether insufficient.
5. Let us then look to the word of God, and not
rely upon our own reasoning from his goodness, for
our conclusions resj^ecting the salvation of sinners.
Because the Most High is called the Parent of the
universe, and is said to be good unto all, some will
hastily conclude, that he hath no wrath for the work-
ers of iniquity to fear ; nor need they seek his grace.
They conceive of him under the fond idea of an in-
dulgent father of our flesh, who will suffer his chil-
dren to abuse one another, and to treat him with all
possible irreverence and disobedience ; and will only
say, " My sons, why do ye these things ?" witliout
ever restraining or punishing them. " Be not de-
ceived ; God is not mocked." He hath said to the
simier, after enumerating his evil deeds, " These
things hast thou done, and I kept silence ; thou
thoughtest that I was altogether such an one as thy-
self; but I will reprove thee, and set them in order
before thine eyes. Now, consider this, ye that forget
God, lest I tear you in pieces, and there be none to
deliver." It is written, " Men shall feai' the Lord,
and his goodness, in the latter days." And indeed,
when his goodness comes to be rightly understood,
it must lead men to stand in awe, and not sin. The
more perfectly benevolent we believe the almighty
Governor of the world, the more reason have saints to
venerate him, and sinners to tremble before him. That
hg will punish sin, as far as is necessary for righting
the injured, for restraining iniquity, aftd for promoting
the greatest general good, we may thence be certain.
And whether, for these good ends, judgment must not
be laid to the line, and righteousness to the plummet,
in all cases, we could never have known, w idiout a
revelation from Him. That all men Vv ill be saved,
or that any sinner ^vill escape deserved punishment ;
B6 Divine Goodness. [Ser. III4
is a bold inference for the reason of man, from the
mere perfections of God. Arguing thus, is to exer*
cise ourselves in great matters, and in things too high
for us. But when we are assured by the pen of in-
spiration, that God is in Chi'ist reconciling the world
to himself, the vilest sinner need not fear, as some
have been ready to do, that their sins are too great to
be forgiven. Infinite goodness may. then be a safe
ground of confidence, that where sin hath abounded,
if we repent and believe the gospel, gi-ace will much
more abound.
Hearken, then, to the gracious proclamation from
heaven ; Isa. Iv. 7— -9, " Let the wicked forsake his
way, and the unrighteous man his thoughts : and let
him return unto the Lord, and he will have mercy
upon him, and to our God for he will abundantly par-
don. For my thoughts are not your thoughts, nei-
ther aie your ways my ways, saith the Lord. For
as the heavens are higher than the earth, so are my
ways higher than your ways, and my thoughts than
your thoughts."
SERMON IV.
ON THE JUSTICE OF GOD, II\l THE PUNISHMENT
OF SIN.
ROMANS XII. 19,
"^Vengeance is mine ; I ndll rejiay^ salth the Lord,
OOLOMON says, " I considered all the op-
pressions that are done under the sun : and, behold,
the tears of such as were oppressed, and they had no
comforter ; and on the side of their oppressors there
was power ; but, they had no comforter." Such in-
stances, which are still often to be seen, are apt to ex-
cite our compassion and indignation : But what can
our indignation or our compassion avail ? It is not
often in the power of our hands to punish, or to res-
cue and protect. We can neither put down the
mighty, when they are cruel and unrighteous ; nor
help the weak, when they suffer wrong. In cases
of this nature, we have generally no other way to
console ourselves, but by confiding in the justice and
power of God. By believing that He is greater than
all, and that His judgment is according to truth.
That He will certainly right the injured, and recom-
pence the way of evil doers upon their o^vn heads.
This consolation God gave to iii§ people of old, in
Deut. xxxii. 35, where, speaking of those cruel
H
58 Dimne justice. [Ser. IV.
enemies that were too powerful for them, he says,
" To me belongeth vengeance and recompence ;
their foot shall slide in due time : for the day of their
calamity is at hand, and the things which shall come
upon them make haste." To this the apostle in our
text refers, for the comfort of persecuted christians,
and to guard them against seeking retaliation, or
meditating revenge. The whole verse is ; " Dearly
beloved, avenge not yourselves, but rather give place
unto wrath : for it is written, Vengeance is mine ; I
will repay, saith the Lord."
It is proposed to show, in the ensuing discourse,
I. How we are to understand, that vengeance is
God's.
II. The reasons we have to believe that He will
repay; and,
III. That ail fears or hopes of the contraiy, are
utterly groundless.
How we ai-e to understand tliat vengeance is the
Lord's, in the fitst place, I shall endeavor to explain.
By vengeance, when ascribed to God, I would ob-
serve, is not to be understood the same, in all res-
pects, as is generally meant by re'uerige. In common
speech, it is true, these are often nearly synonymous
expressions ; and so they are sometimes used in
scripture. Thus in Deut. xxxii. 41, 42, God says,
" If I whet my glittering sword, and my hand take
hold on judgment, I v/\)X render '•vengeance , &:c. from
the beginning of reve??ges upon the enemy." And
in Nahum it is s^iid, " The Lord revengeth ; the
Lord will take vengeance on his adversaries." But
tlien, it ought to be imderstood, that revenge is very
diHerent in God, from what it is in Avicked, or in
Ser. IV.] Dmne Justice. 59
weak imperfect men. In them, it is commonly tinc-
tured with malignity, or ill will to^vards the offender.
Of Simeon and Levi, Jacob said, " Cursed be their
anger, for it was fierce ; and their WTath, for it was
cruel." And this is often the case with men, when
they recompense evil for evil. But though we read
of the fierce anger of God, yet nothing of cruelty, nor
any want of kindness, is ever attributed to the Al-
mighty. The fierceness of liis wrath is not a bitter
passion ; nor any passion at all. It is only an infi-
nite opposition to iniquity, and an omnipotent dis-
position to discountenance it, for benevolent pur-
poses.
It is to be observed, howevei*, that by his ven-
geance, spoken of in our text, is evidently meant,
ii'mdicthe justice ; and not that fatherly correction
which is intended for the good of the subject. A
distinction is often made in scripture, between the
chastisement of good men, and judgments sent upon
the irreclaimably wicked. Of the former we read,
Isa. xxvii. 9, "By this shall the iniquity of Jacob
be purged ; and this is all the fruit, to take away his
sin." And in the eleventh Psalm it is said ; " The
Lord trieth the righteous : but the wicked, and him
that loveth violence, his soul hateth. Upon the wick-
ed he shall rain snares, fire and brimstone, and an hor-
rible tempest : this shall be the portion of their cup."
The trials and coiTcctions of God's regenerate chil-
dren, are rarely, if ever, expressed by the name of
vengeance. And it is very evident that the ven-
geance spoken of in our text, and in Deuteronomy,
from which our text is a quotation, means such pun-
ishment of the enemies of God's people as should
terminate in their ruin, not in their reformation. It
is rendering a just retaliation to them, according to
the full demerit of their evil deeds.
Let us now consider, more particular!}', how we
are to understand that such ven8:eancc is the Lord's.
60 Divine Justice. [Ser. IV.
1. Undoubtedly it is to be undersiood, that in-
iiicting deserved punishment on all evil doers, of
right, belongs to God. The truth of this cannot be
disputed. Certainly, if any one can have a right to
punish iniquity in any case, the Supreme Being has
an unquestionable right to do it in all cases. His
rightful authority to punish any one who deserves
punishment, is most evident, because he is the Cre-
ator, Preserver, and absolute Proprietor of all. As
it belongs to a father to chasten his own children,
and to a master to correct his own servants : so, and
much more, does it belong to God to punish his own
creatures, when they do amiss. He must have an
undoubted right to govern all rational creatures, be-
cause he hath made them, and in him they live, and
move, and have their being.
2. God's saying vengeance is mme, implies, that
rendering adequate punishment for iniquity, belongs
to him alone. This hkewise, is indisputable. No
one can have a right to punish His creatures, except
by authorit}^ derived from Him. " Who ait thou,"
says the apostle, "that judgest another man's ser-
vant? To his own master he standeth or falleth."
And in our context he enjoins it upon christians,
" Recompense to no man evil for evil." The civil
magistrate may indeed, and must do this, in a de-
gree, in some cases ; but then he does it by di-
vine appointment, Rom. xiii. 4, " For he is the min-
ister of God ; a revenger to execute vvTath upon
him that doeth evil." His power to avenge the
injured, and to punish the injurious, is only a dele-
gated power : and this delegation is also very limited.
Earthly rulers, the highest of them, are not author-
ized to punish all kinds of iniquity ; nor any, accord-
ing to their full demerit. The punishment of crimes
belongs to them, only so far as is necessary for the
present safety and peace of society. It is just, and on
a lai'ger scale, it may be necessaiy, that natural^ evil
Ser. IV.] Divine justice. 61
should be recompensed for moral evil, in all cases, to
the utmost of its desert. But this, He who inhabit-
eth eternity, hath reserved to himself.
3. Another evident truth, which may be implied
in this saying of God, is, that he alone is able to
award and execute righteous vengeance,
No one besides has knowledge sufficient, to judge
always what is just and right, in rendering punish-
ments for crimes. Man looketh only on the outward
appearance : nor is it more than a very small part of
the external actions of sinners, that falls under the
immediate inspection, or can come to the certain
knowledge, of the wisest human judges. They must
depend, for the judgment they pass, upon the testi-
mony of others. And hence they are very liable to
clear the guilty, for want of evidence ; or to con-
demn die innocent, through tiie falsehood or mistakes
of witnesses. But " the eyes of the Lord are in
eveiy place, beholding the evil and the good." No
darkness, nor distance, can prevent his perfect view
of all that is done, or hearing of all that is said.
1 Sam. ii. 3, " The Lord is a God of knowledge,
and by him actions are weighed." And Jer. xvii.
10, " I the Lord search the heart, I try the reins,
even to give every man according to his ways."
All the motives and principles from which any act,
are fully open to His all-seeing eye : and these are of
the greatest impoitance in weighing with exactness,
the merit or demerit of moral actions.
Rendering just punishment is also peculiar to God,
because no one else has power sufficient to execute
deserved vengeance, in all cases, or indeed, in any
case. The most absolute and m.ost mighty poten-
tates of the eaith, are often unable to crush formi-
dable rebellions, or to punish powerful offenders.
But against the Almighty, all resistance and combi-
nation are in vain : " He is wise in heart and mighty
in strength," says Job ; '' who hath hardened him-
62 Dhine Justice, £Ser. IV.
self against him and hath prospered." — " God hath
spoken once," sa3^s David, " twice have I heard this,
that power belongeth unto God." And hence it is
said by Solomon, " Though hand join in hand,
the wicked shall not be unpunished."
In no case aie men able to inflict that punishment
which is the full wages of sin. As our Saviour
observes, they can at furthest only kill the body ;
after that there is no more that they can do : but
God, after he hath killed, hath power to cast into
hell.
Having endeavored to explain how it is to be
understood, that vengeance is the Lord's ; let us
consider, as was proposed,
II. The reasons we have to believe that he will
repay. That is, v/ill punish impenitent evil work-
ers, with strict justice. And,
1. We have reason to believe this, from what he
hath said.
Many declarations to this purpose in his word, all
who have read their Bibles may easily recollect.
See, as a specimen, Deut. xxxii. 39, 40, 41, " I,
even I, am he, and there is no God with me : I
kill, and I m.ake alive ; I wound, and I heal : neither
is there any that can deliver out of my hand. For I
lift my hand to heaven, and say, I live forever.
If I ^vhet my glittering sword, and mine hand take
hold on judgment, I will render vengeance to mine
enemies, ancl will reward them that hate me." Isa.
xxviii. .17, " Judgment also will I lay to the line,
and righteousness to the plummet ; and the hail
shall sweep away tlie refuges of lies, and the waters
shall overflow the hiding places." Isa. lix. 18,
' ' According to their deeds, accordingly he will re-
pay, ivxry to his adversaries, recompence to his ene-
mies; to the islands he will repay recompence."
Ser. IV.] Divine Justice. 63
Ezek. xxii. 14, " Cantliine heart endure, or can
thine hands be strong, in the day that I shall deal
with thee ? I the Lord have spoken it, and will do it."
And 2 Thes. i. 7, 8, 9,— The Lord Jesus shall be
revealed from heaven with his mighty angels, in
flaming fire, taking vengeance on them that know
not God, and that obey not the gospel of our Lord
Jesus Christ : who shall be punished with everlast-
ing destruction from the presence of the Lord, and
from the glory of his power."
2. That God will repay sinners \^dth righteous
punishment, we have reason to believe from w hat he
hath done. By the judgments which he hath already
executed, it is put beyond all reasonable doubt, that
iniquity shall not go unpunished. Thus the apostle
Jude argues : having spoken of certain ungodly men
that had crept into the churches, who turned the
grace of God into laciviousness, he says ; " I will
therefore put you in remembrance, though ye once
knew this, how that the Lord, having saved the peo-
ple out of the land of Egypt, afterward destroyed
them that believed not. And the angels which kept
not their first estate, but left their oAvn habitation,
he hath reserved in everlasting chains, under dark-
ness, unto the judgment of the great day. Even as
Sodom and Gomorrah, and the cities about them,
in like manner giving themselves over to fornication,
and going after strange flesh, are set forth for an ex-
ample, suffering the vengeance of eternal fire."
That is, their destruction is left upon sacred record,
as a warning to all others, and as an emblem of the
final punishment of sinners in the fire which shall
never be quenched. The destruction of the old
world, of the Egyptian host, of Babylon, and of Je-
rusalem, may be considered as similar examples.
And so may the destruction ^\ hich has come upon
innumerable other cities and nations, as well as upon
individual sinners, in fulfilment of divine threaten-,
ings.
64 Divine ytistice. [Sera IVi
3. That God will take vengeance on the workers
of iniquity, is agreeable to the natural apprehensions
of mankind, both bad and good. When the ship
which carried Jonah was like to be broken with a
tempest, and the mariners saw themselves ready to
perish, notwithstanding all their efforts and prayers,
they said ; " Conie, and let us cast lots, that we may
knovv^ for whose cause this evil is come upon us."
When the men of Melita saw a viper come out of
the fire which they had kindled, and light upon
Paul's hand, they said among themselves ; " No
doubt this man is a murderer, whom, though he
hath escaped the sea, yet vengeance suffereth not
to live." When ^(?ror/ heard of the fame of Jesus,
on account of his astonishing miracles, he said, " It
is John, whom I beheaded : he is risen from the
dead ; and therefore mighty works do shevv/^ forth
themselves in him." Others had different conjec-
tures ; but this was Herod's confident opinion : and
it was probably suggested to him by his conscience,
which made him apprehensive of the awful justice
of God. Such apprehensions are natural to men.
Those who are conscious of great crimes, cannot
but entertain fearful forebodings that God will not
suffer them to escape his righteous judgment. And
those w^ho have suffered great injuries, expect justice
from heaven, if they can obtain no redress on earth.
Solomon says, " I saw under the sun the place of
judgment, that wickedness was there, and the place
of righteousness, that iniquity was there. I said in
mine heart, God shall judge the righteous and the
wicked." Abraham, likewise, was confident that
the Judge of all the earth would do right. And fronj
this strong expectation, it has often been matter of
wonder to good men, that notorious transgressors
should be spared, and suffered to enjoy prosperity,
so long as they sometimes are. See Job xxi. 7,
" Wherefore do the wicked live, become old, yea,
arc mighty in power ?" And Psak Ixxiii. 12, and.
Sen IV.] Dmm Justice^ 6S
16, 17, " Behold, tliese are the ungodly who prosper
in the world ; thcy increase in riches. — When I
thought to know this it ^vas too painful for me, until
I went into the sanctuary of God ; then understood
I their end." Yea, so natural and universal is the
certain expectation of equitable rewards and punish-
ments, if there be a just God, that wicked men have
called in question the being of such a God, because
at present all things come so much alike to all.
. Such are the strong grounds we have to be fully
persuaded, that the holy Governor of the world will
render a terrible recompence to sinners, for their un-
godly and unrighteous deeds. I proposed to show,
III. That any hopes or fears of the contrary, are
altogetlier groundless.
The gi'ounds on which some flatter themselves
that God will not be strict to punish any sinners, ai'c,
the universal goodness of his nature ; the plenteous
redemption there is with him, tlirough the propitia-
tion of his Son ; his declared readiness to forgive,
and the long delay of his threatened vengeance.
These, therefore, it will be pfoper here particularly
to consider ; and to show that there is no reason to
apprehend, from either of them, that those who die in
their sins will not be punished according to strict and
perfect justice.
1. There is no reason to think this, because of the
infinite, universal goodness of God.
It is true, we read, " The Lord is good to all ;
and his tender mercies are over all his works :" and
ihat " God is lov£." But then, this is so far from
giving any reason, to believe^ he Aviii never punish,
let men be ever so bad, that it affords the strongest
ground for confidence that he certainly will. One
who is good to all, when he sees any suifer \vrong, if
he liave rightful authority and sufficient strength, will
I
66 Dhine Justice. [Scr. IV,
avenge him who is oppressed, and smite the op-
pressor. Justice is essential to universal goodness,
A good man and a just, are synonymous appel-
lations in scripture ; and the former character obvi-
ously implies the latter. Universal benevolence will
dispose one to do justly, in every relation he sustains,
or capacity in which he is called to act. A good
ruler, certainly, is one that beareth not the sword in
vain : one who is a terror to evil doers, that he m.ay be
a protector of them that do well. But if he that
ruleth over men, in the character of a civil magistrate,
must be just ; how much more desirable and neces-
sary is this, in Him who ruleth over all ? As far as
is requisite for supporting government, and securing
t"he greatest public good, and the rights of ever)^ in-
dividual, vindictive justice is evidently an essential
branch of universal goodness. And that these good
ends do not require the punishment of all sin accord-
ing to its full demerit, or something equivalent to
it, in the extensive administration of God, we have
ceilainly no reason to be positive. Any conclusion
that the Judge of the universe will never punish
crimes, or not strictly and fully, because he is infi-
nitely good ; can be grounded only on the stupid sup-
position that we know as well as he, what is wisest
anrd best.
2. There is no reason to think that God will not
now, in any case, punish the sins of men, according
to strict justice, because of the atonement which has
been m.ade for them by the death of his Son.
Some have supposed, that Christ hath so purclms-
ed salvation for sinners of the human race, that God
is obliged in justice to save them all. That their sins
have been so punisl^ed in their surety, that it
would be unjust to punish them in their own per-
sons : and that eternal life has been so merited for
tliem, that they can claim it as a just debt.
Ser. IV.] Dhine Justice. 61
But this is a supposition most palpably absurd in
itself, as well as contrary to the plainest represent-
ations of scripture. Crimes are not to be cancelled,
or the ill desert of them taken away, even by person-
al sufferings ; and much less by the sufferings of an-
other ; though a proper fomidation may thus be laid
for tlie gracious pardon of them. Nor can the Cre-
ator of all, become obligated as a debtor, by any
merit ; though a door may diereby be opened for
the honorable bestowment of undeserved favors. Ac-
cordingly, in the third chapter of Romans, the apos-
tle having said, " All have sinned, and come short
of the glory of God," he proceeds to speak of, " Be-
ing justified freely by his grace ^ through the re-
demption that is in Christ Jesus ; m hom God hatli set
forth to be a propitiation through faith in his blood,
to declare his righteousness for the remission of sins
— that h& might he just, and the justifierof him that
beliveth." This was done, the apostle observes,
" That as sin hath reigned unto death, even so might
grace reign, through rigbteoiisness, unto eternal life,
by Jesus Christ our Lord." Notwithstanding,
therefore, the sufficiency of the atonement of Christ
for all men ; no man has any claim to an exemption
from the curse of the law, until he embraces the gos-
pel : nor then, in point of justice ; but merely on
the ground of God's gi'acious promise.
If it should still be said, as some are ready to say,
supposing the atonement of Christ be only suHicient
to render the salvation of all men* consistent with
justice, may we not conclude from the goodness of
God, that all will actually be saved ?
To tliis it may be answered ; not ynless Vv e are
wise enough certainly to know^ that the best purpos-
es, upon the whole, ^vouldthus be answered. There
is no more reason to conclude this, than there was
before tlie fall of men or ans-els, to have concluded
that no sm or misen/ would ever have been permit-
ted, by a Being of infinite goodness and power.
68 Divine Jiistice. [Ser. IV.
There was no more necessity, in point of justice,
that any creature sliould have been suffered to fall,
than there is noAv, that some of mankind should be
left to perish in their sins. God does not do what-
ever he could, without any violation of justice ; but
only what he judges to be wisest and best. If, there-
fore, it seemeth good in his sight, he will leave many
of the human race to be forever sinful and miserable,
notwithstanding the universal sufficiency of the atone-
ment of Christ. " Who hath known the mind of
the Lord ? or who hath been his counsellor ?" Shall
a worm of the dust arrogate this knowledge ! and
assume this off.ce ? " What if God, willing to shew
his v/rath, and to make his power known, endured
with much long-suffering the vessels of wrath fitted
to destruction ; and that he m.ight make knoAvn the
riches of his gloiy on the vessels of mercy, which he
had afore prepared unto glory ?" Shall vain man,
born like the wild asses colt, say unto him. Why
doest thou thus ! It "would certainly be wiser, more
benevolent, and more glorious, to make all vessels
of mercy !
Tlie death of Christ vras designed to give such a
striking example of the justice of God, that, "while
mercy should be exercised in this way, men might
stand in awe, and not sin. Our Saviour, when going
to be crucified, said to the women that followed him
weeping, " Daughters of Jerusalem, weep not for
me, but Aveep for yourselves, and for your children. —
For if they do these things in a green tree, what shall
be done in the dry ?" Shall we then be so wise as to
draw^ from it the contrary conclusion ; that, since the
green tree hath been so terribly burnt, no dr^^ tree
has any thing to fear ! That since the just one, when
voluntaiily standing in the place of sinners, was not
spared, the unjust may be unjust still, with perfect
aafctv !
Ser. IV.] Dh'me 'Justice. 69
3. "There is no reason to thinli that God will nev-
er be strict to punish iniquity, because of his present
forbearance ; nor because of his declared readiness
to forgive.
The Lord is long-suifering to us-ward, it is true ;
and hence sinners may be apt to flatter themselves
with hopes of final impunity, though they continue
impenitent. " Because sentence against an evil
work is not executed speedily, therefore the heart
of the sons of men is fully set in them to do evil."
But to be emboldened to sin, by God's keeping si^
lence, is as hazardous, as it is abusive and ungrate-
ful. Rom. ii. 4, 5, 6, " Despisest thou the riches
of his goodness, and forbearance, and long-suffering ;
not knowing that the goodness of God leadeth tiiee
to repentance : Buit after thy hardness and impeni-
tent heart, treasurest up unto thyself wrath against
tiie day of wrath, and revelation of the righteous
judgment of God ; ^\'ho will render to every man
according to his deeds."
As to God's declared readiness to forgive ; this is
only on certain conditions. " Repent, and turn
yourselves from all your transgressions ; so iniquity
shall not be your ruin. Believe on the Lord Jesus
Christ, and thou shalt be saved." But without re-
pentance, and faith in Christ, it is as expressly declai--
ed, there is no remission of sins. See Psal. Ixviii. 21,
" God shall wound the hec^d of his enemies, and the
hairy scalp of such an one as goeth on still in his
trespasses." Heb. ii. 2, 3, " For if the word spok-
en by angels was steadfast, and every transgression
and disobedience received a just recompence of re-
ward ; hov/ shall we escape, if we neglect so great
salvation ?" And chap. x. 26, 27, " For if we sin
Avilfullv after we have received the kno^dedsre of the
truth, there remaineth no more sacrifice for sins ;
but a certaing fearful looking for of judgment and
fiery indignation, which shall devour the adversa-
ries."
76 Dhine Justice. [Ser. IV.
By way of inference and improvement ;
1. From the preceding observations on this sub-
ject, it appears, that vindictive justice is an amiable
divine attribute. A God unjust would be a God
unkind. It is common to call some of the divine
perfections amiable, and others awful : as if those
alone deserved our love, while these demanded only
our fear. But rightly understood, they are all amia-
ble ; they are all awful : amiable to saints, and aw-
ful to sinners. On the cross of Christ they were all
harmoniously displayed, in their highest glory.
*' Mercy and truth there met together; righteous-
ness and peace kissed each other." Indeed, mercy,
truth, and justice, in the Supreme Governor of the
world, it is evident, are equally essential paits of
universal benevolence.
2. Hence we may learn how to account for it, that
punishing justice is an attribute of God v/hich man-
kind do not naturally love, and are very loath to be-
lieve. It must be owing to their own unrighteous-
ness.
But all men profess to wish for just earthly rulers :
and such a character as that of Job in the days of his
power, who delivered the poor that cried, the fath-
erless, and him that had none to help him : who put
on righteousness, and it clothed him ; whose judg-
ment was a robe and a diadem : who searched out
the cause which he knew not ; and broke the jaws of
the wicked, and plucked the spoil out of his teeth —
Such a character, v.'hen found in remote history, is
universally admired. How then does it come to pass,
that so many would fain believe the Supreme Ruler
over all to be of a quite opposite character ?
This inconsistency, I think, is thus to be account-
ed for. Every man's conscience is on the side of
justice ; but every man is not upright in heart.
Hence thoua:h a iust judffe, when far enoug-h off, v.'ill
Ser. IV.] Bimne Justice. 71
be admired by all ; yet, when too near, and consider*
ed as one with whom %ve have to do, many want to
have him a greater friend to liberty. All wish to
have strict justice done, in punishing their enemies,
and the enemies of those for whom they have a partic-
ular friendship : but one that will punish them, or
their friends, whenever they do amiss, is a character
which the most cannot bear. Hence, though a God
partially righteous, like themselves, would be very
agreeable, yet not one altogether just. " He that is
upright in the way," Solomon says, " is abomination
to the wicked." And if this be a true proverb, we
need not wonder that a fallen wicked M^orld would
not have the Judge of all the earth al^^'a}^s do right.
3. From the things which have been said, it may be
seen, why the christian religion does not allow of per-
sonal revenge, or of recompensing evil for evil.
It is not because making men suffer for their
crimes is a thing wrong in itself ; provided it be
done by proper authority, in due proportion, and for
necessary good purposes.
But it is because bearing a gi'udge, or harboring
malicious revenge, is never right. This is incon-
sistent with being the followers of Cliiist, who pray-
ed for his murderers on his cross ; and inconsistent
with being tlie children of God, who is good unto all.
It is because men are neitlier competent nor impai'-
tial judges, of the recompence due for supposed inju-
ries done them. We know not the hearts of men ;
nor their words and actions, very often, except by
uncertain information : and in our own case, when
injured or aifronted, we are exceedingly liable to
misjudge, through selfishness and passion. Were ev-
ery man to avenge himself for Avrongs received, ac-
cording to his own ideas and feelings, very wild work
would be made in the execution of distributive jus-
tice. Lastly, we are forbidden this, because there is
no occasion for avenging ourselves ^^ itii our own
72 Uhine Justice. [Ser^ IV*
hands. Recourse may commonly be had to earthly
tribunals, which are more impartial : and if evil doers
escape punishment from men, except they repent,
there is no way for them to escape the righteous judg-
ment of God. Sooner or later, all who commit in-
iquity, will be made to know that it is an evil and
bitter thing. Instead therefore of wishing to do
men any evil, v/hatever they may have done to us ;
we ought rather to pray for them, that by experien-
cing only the necessary bitterness of repentance, they
may escape the more terrible pains of eternal pun-
ishment.
4. We should make it our chief care and concern,
v/hile 'we judge and condemn others, that we our-
selves do not fail under the righteous judgment of
God. Let all be warned to flee from the wrath to .
come ; and not to flatter themselves that they shall
have peace, though they walk in the way of their
hearts, and in the sight of their eyes. If the Bible
be true, ail such hopes are certainly vain. " For,"
it is written, " the Lord shall rise up as in mount
Perazim, he shall be v/roth as in the valley of Gib-
eon, that he may do his work, his strange >vork ; and
bring to pass his act, his strange act. Nom^, there-
fore, be ye not mockers, lest your bands be made
strong." Let sinners be exhorted, as the only way
of safety, to flee for refuge, and lay liold upon the
hope set before us in the gospel. To repent, in
tiiis only space of repentance, and pray to God for
pardoning mercy, through the blood of Jesus Chiist
his Son, which ' cleanseth from all sin. " Seek ye
the Lord, vvhile he may be found ; call ye upon him
while he is near."
SERMON V.
ON THE IMMUTABILITY OF GOD.
JOB XXIII. 13.
Sut he is in one mind^ and who can /-urn him ? and what his
soul desireih, even tliat he doeth.
L
_N this chapter, Job expresses his grief and
vexation of spirit, in a very moving and pathetic man-
ner. See ver. 2, " Even to-day is my complaint
bitter : my stroke is heavier than my groaning."
And if we duly consider all the circumstances of his
unhappy situation at this time, we shall not wonder
that he was ready to sink in despondency, or that die
patientest man should be brought at last thus bitterh^
to complain. For, under hi,s complicated strokes of
adversity, from the immediate hand of Godj or from
the permitted malignant agency of the grand adversary
— under the sudden loss of all his substance, and of
all his chikben, and the most distressing bodily pains,
from the crown of his head to tlie soles of his feet;
he not only had no one on earth to console him, but
not one, it seems, but what was against him, and
ready to add to his alBiction. His wife appeared
rather to upbraid and insult him ; saying, " Dost
tliou still retain thine integrity ? curse God, and
die. ' ' His three greatest and best friends, who came
K
74 The Immutability of God, [Ser. V,
from afar on this melancholy occasion, on purpose to
condole with him ; though wise and good men, yet
from a common mistake concerning the ways of
Providence, they proved, as he calls them, misera-
ble comforters. Supposing that men Avere always
dealt with in this world, very much according to their
moral characters, they concluded that Job niust have
been an extremely wicked man, notwithstanding his
former reputation for piety and virtue, or he would
not have been visited with such singulai' divine judg-
ments. And hence they exerted all their powers of
argumentation and rhetoric, to bring him to a confes-
sion of gross hypocrisy.
Now, in such a state of complicated troubles, when
all other sources of consolation 'vvere shut up, how
natural and necessary is it for a good man to refer his
cause to God, and seek help and support from him ?
But even this last resource of a suffering saint, seems
no\\T to have been denied to Job : for he says, ver. 3
and 4, " Oh, that I knew where I might find him !
that I might come even to his seat ! I would order
my cause before him, and fill my mouth with ai'gu-
ments." And ver. 8, 9, " Behold, I go forward,
but he is not there ; and backward, but I cannot per-
ceive him : on the left hand, where he doth work, but
I cannot behold him : he hideth himself on the right
hand, that I cannot see him." Job wanted to reason
with God, one would suppose from these complaints,
not being able to comprehend the goodness, or per-
haps the righteousness, of these his present strange,
dispensations.
In this view of the foregoing words, our text may
be considered as Job's recollection of himself, and
calling to mind the foll}^ of expostulating with the
Most High, respecting Avhat he had done, or of
thinking to alter his ]5urposes in regard to what he
was about to do. " But he is in one mind, and who
can turn him ? and what his soul desireth, even that
he doeth."
Ser. v.] The Immutability of God. 7$
The meaning of the Avords is plain and easy to be
iinderstood : namely, that God is unalterable in his
determinations. That he never changes his comisels ;
and that no one can move him to alter his mind in
any instance. That M-hat he once designs, he alw ays
does, let what arguments or entreaties will be used,
to persuade him to the contrary.
And as the meaning of Job is very obvious, so the
sentiment he here expresses is very evidently true.
For,
1. Such unchangeableness is often ascribed to
God, and claimed by him, in the holy scriptures.
See Psal. xxxiii. 11, " The counsel of the Lord
standeth for ever ; the thoughts of his heart to all gen-
erations." Isa. xlvi. 9, 10, "I am God, and there
is none else ; I am God, and there is none like me ;
declaring the end from the beginning, and from an-
cient times the things that are not yet done ; saying,
My counsel shall stand, and I will do all my pleas-
ure." Mai. iii. 6, " I am the Lord, I change not;
therefore ye sons of Jacob are not consumed." And
James i. 17, " Every good gift, and every perfect
gift is from above, and cometh down from the Father
of lights, with whom is no variableness, neither shad-
ow of turning.
2. Such immutability iii God, may certainly be
concluded from his other perfections — his infinite
power, knowledge, and goodness.
To be fickle and given to change, is ever consid-
ered as an imperfection in a man ; surely then no-
thing like this ought to be supposed in the all-perfect
God. The wisest and most steady men do indeed
often alter their minds ; and it is often wise and ne-
cessary for them to do so. They cannot always fore-
see ho\v things will turn out, or what incidents may
hiippen. Objections to their plans, unthought of at
.4
76 The Immutability of God. [Ser. V.
first, frequently arise in the prosecution of them, or
occur to their thoughts on more mature consideration.
Men are sometimes obliged to desist from their de-
signs because of the opposition they meet with from
some, or the failure of others on whom they depend-
ed for help. They are sometimes induced to alter
their purposes by convincing arguments suggested to
them ; and sometimes, when not convinced it is best,
are overcome by the eai'nest entreaty of friends,
whom they cannot bear to disoblige. But to a
Being who is infinite in power and knov.ledge,
and in every moral perfection, no such causes of al-
teration are possible. " Known unto God are dl his
works," and every thought relative to them, " from
the beginning of the world." No new consideration
can occur, or be suggested to him, as a reason for
changing his mind ; nor will he ever be over-persuad-
ed to alter any purpose of his heart without reason ;
and none can stay his hand.
Thus indisputably evident is it, both from particu-
lar texts of scripture, and from the other revealed
attributes of God, that he is in one mind, and none
can turn him. Nevertheless, there are objections
against this doctrine, or apparent diiUculties relating
to it, which deserve som^e attention.
1. Several texts will readily occur, which appear
to assert the contrary. We are told. Gen. vi. 6, "It
repented the Lord that he had made man on the earth,
and it grieved him at his heart." It is said concern-
ins: his people, Psal. cvi. 44, 45, " He regarded their
affliction, when he heai'd their cry : and he remem-
bered for them his covenant, and repented, according
to the multitude of his mercies." And in Jer. xviii.
7, 8, God says, " At what instant I shall speak cdn-
cerning a nation, and concerning a kingdomx, to pluck
up, and to pull down, and to destroy it : If that na-
tion against whom I ha'>'e pronounced, turn from their
Ser. v.] The Immutability of God. 77
evil, I Avill repent of the evil that I tliought to do
unto them."
These texts, and some others, seem to imply,
that God is not ahva) s in one mind ; but is turned
from his purposes, or made to regret having execu-
ted them, sometimes by the wickedness, and some-
times by the repentance and prayers of his creatures.
But it is very certain that all such texts are to be
understood only as figurative representations, accom-
modated to our thoughts and ways ; or as speaking
after the manner of men. We also read of the arnii
of the Lord, and of his hand and eyes ; yet no
one, unless grossly ignorant, will suppose that God,
v/ho is a spirit, has actually such bodily organs as
these. The eyes of the Lord are his understanding;
his hand or arm, denotes his power : And, in like
manner, he is said to repent, ^vhen he alters his treat-
ment of creatures from what it had been, or seemed
about to be. W^hen he destroys Vvhat he had crea-
ted, or spares those w^hom he had threatened to de-
stroy. In these cases, however, the alteration is in
them, and not at all in him : and all these variations
in his ways, he foresaw, and fully determined, from
all eternity. But,
2. Some may reject this doctrine, and others mis-
improve it, as though the inevitable consequence of
it were, that ail supplications and intercessions to
God, can avail nothing. If he will do just as he
sees fit after all, and just as he had eternally fore-or-
dained— if he be so in one mind that nothing can
turn him, it may be said. Why should we call upon
him ? " and what profit should \\& have if we pra\"
unto him ?"
To this it ma}' be answered,
i. That whatever dirBcuity there may be in re-
conciling the efficacy of prayer, with the immutabii-
73 The Immutability of God. "[Ser. V.
ity of God, yet both must be believed, if we believe
the scriptures : and we must impute the seeming
inconsistency between them, to their being matters
too high for our comprehension. That with God
there is no shadow of turning, we are expressly as-
sured in his word, and must necessarily conclude
from his other perfections. But we are also abun-
dantly taught that he heareth prayer, and is a reward-
er of them that diligently seek him. It is written,
" He will regard the prayer of the destitute, and not
despise their prayer," It is written, " I said not
unto the seed of Jacob, Seek' ye me in vain." It
is written, " The effectual fervent prayer of a right-
eous man availeth much." And our gi'eat Teacher
hath told us ; " Ask, and it shall be given you ;
seek, and ye shall find ; knock, and it shall be open-
ed unto you."
There are also many examples of the wonderful
efficacy of prayer, recorded in the holy scriptures,
for our encouragement to this duty. We have the
instance of Jacob's wrestling in prayer until the
breaking of the day ; to M'hom it was said, " Thy
name shall be called Israel ; for as a prince hast
thou power with God, and hiist prevailed." We
have repeated instances of tlie prevalence of the fer-
vent intercession of Moses, for averting tlie threat-
ened vengeance of God, and the utter destruction of
his people in the ^vilderness. We have the instance
of the Ninevites : when Jonah, by express divine
command, had made a solemn public proclamation ;
" Yet forty days, and Nine vah shall be overtlirown : "
Nevertheless, on their fasting, and crying mightily
unto God, we are told, " God repented of the evil
that he had said he would do unto them ; and he did
it not."
From these declarations and examples, it is cer-
tain, if the Bible be true, that prayer is not a vain
tiling ; however hard it mrfy be to conceive how it
can be of any avail, if God changeth not, and is not
to be turned.
Ser. v.] The Immutability of God, 79
2. It may be observed, that there is no more dif-
ficuhy in this, than there is in reconciUng God's
decrees, or even his fore-knowledge, of whatsoever
comes to pass, with its being of the least avail to-
use any means for the preservation of our lives, for
the recovery of bodily health, or for procuring our
daily bread. But,.
3. In every case, the true solution is, that God
hath decreed the means, as well as the end ; or that,
though he hath determined whatever he will do, and
never alters his mind, yet he hath determined to do
things in a certain way, and in no other. Some
things indeed, God determined from eternity, to
bring to pass m ithout means ; and these he thus
brings to pass. But concerning those events which
he determined to effect by the use of means, it is
not true that they would come to pass at all, if the
appointed means were not used. What God hath
thus joined together, cannot be put asunder. To
suppose that things which he designed to do by
certain means, he afterwards should accomplish
witliout the use of those means, is to suppose him
mutable. It is to suppose an alteration in the Di-
vine Mind. If God be unchangeable, he will do
every thing in the very way he hath purposed, and
in no other way.
Respecting pra3^er, in particular, the subject now
under consideration ; some mercies, God, from eter-
nity, determined to bestow without being sought
unto for them : for instance, giving m.en capacities
and a disposition to seek and serve liim. In regard
to these, he is found of them that sought him not ;
and hath mercy on whom he will haA^e mercy. But
there are other blessings, which though he hath deter-
mined to grant, yet he hath as absolutely determined
to be sought unto for them first ; and to bestow them
only in answer to prayer. This is the case a\ ith
respect to the pardon of transgi'essors, and giving
so The 'Immutahility of God. [Ser. V.
them a covenant title to eternal life. And this is
the case respecting many temporal deliverances and
salvations. When God hath determined to deliver
a sinful people from threatened judgments, he will
deliver them ; but he will yet, for all this, be inquir-
ed of to do it for them* He will first cause them
to repent, and accept the punishment of their iniqui-
ties. He will take away the stony heait out of their
flesh, and give them a heail of flesh — a feeling, sen-
sible heart ; a heart to mourn for their sins M'ith
godly sorrow, and to seek unto him, in a humble,
penitent manner. And in this way only, will he
restore them to his favor, plant them, and cause them
to flourish. But when he hath determined to de-
stroy a guilty natioUj though Noah, Daniel and Job
were in it, and interceded niglit and day for it, their
intercessions could be of no avail. Some favors
God will confer upon persons at the request of others
merely ; odier things he w ill not bestow on any until
they seek to him themselves. Some blessings may
always be obtained, if we ask aright for them ; as
pardoning mercy, justifying grace, and progressive
sanctification : in other cases God will sometimes
grant the particular requests of his children ; and
sometimes will refuse them in mercy. But all these
diversities of operation, and the real eflicacy of the
})rayer of faith, are fully reconcilable \vith the eternal
uochangeableness of His purpose, who worketh all
things after the counsel of his own will.
I shall now conclude with a few reflections, aris-
ing from what has been said upon this subject.
1. We mav hence see that the immutability of
God is a glorious attribute. That His being so in
one mind that none can turn him, instead of afford-
ing any cause of complaint or uneasiness, is matter
of the highest joy and rcjoicvng. We have seen
that this is necessarily the consequence of his infin-
Ser. v.] The Immutability of God. 81
ite wisdom, power and g-oodiiess ; and that it is not
inconsistent with his hearing prayer, or being easy
to be entreated : and it is evideiitly necessary to be
believed, as the ground of trust and confidence in
him. Could he be persuaded to alter his eternal
plan, or any part of it, by our arguments or entrea-
ties, not his wisdom and power, but the weakness
and folly of partial, ignorant creatures, would gov-
ern the world. In one whose understanding can
never err, and who is always disposed to do what is
best, immoveable fixedness in his own opinion and
intention, is certainly to be rejoiced in and adored.
Hence Moses says, " Because I will publish the
name of the Lord, ascribe ye greatness to our God :
He is the Rock, his work is perfect— just and
right is he." David also says, "Who is a God,
save the Lord ? or who is a rock save our God."
And again, " Of old hast thou laid the foundation of
the earth, and the heavens are the work of thy hands.
They shall perish, but thou shalt endure ; yea, all
of them shall wax old like a garment ; as a vesture
shalt thou change them, and Qiey shall be changed,
but thou art the same,''''
2. We may learn from this subject, the unreason-
ableness and danger of that power for which some
contend, as essential to the freedom of a moral agent :
— a power to ^vill and act this way or that, in all
cases ; contrary to one's own disposition, as well as
according to it. The Almighty himself has not
this power : if he had, what Rock — what immovea-
ble, basis- — what firm foundation would there be in
the universe, on which the mind of a good man could
be stayed, and kept in perfect peace ! The want of
such a power as this, is implied in that immutability
of the Supreme Being, which is essential to be be-
lieved, as the ground of all trust and confidence in
him. Were it possible for God to lie, or to act
unwisely, imjustlv, or unmercifully ; or were it
L
82 The Immutability of God. [Ser. V;
possible for him to change his own nature ; or tc>
will and do, in all cases, contrary to his own mind,
he could not be relied upon, any more than the chang-
ing wind, or the fluctuating ocean. And must man
have more power than God Almighty, or else he
cannot be a free agent ! Nothing can be more palpa-
bly absurd, than to think it a desirable power, and a
great privilege, to be able to will and act without all
motive or reason, and contrary to one's own inclina-
tion.
3. What has been said may be of service for the
correction of some errors, which are probably com-
mon, respecting the design and usefulness of prayer.
The end of our being required to offer up supplica-
tions and intercessions to God, cannot be to inform
him of our v/ants, or to move his pity, or to make
any alteration- in his purposes. We are not to con-
ceive of Him, as being altogether like ourselves, or
our feliovr-men. In petitioning to earthly rulers for
justice, or to the rich for mercy, and filling om* mouth
with ai-guments, we may hope to convince them of
tlie equitabieness of our cause, or to make them ac-
quainted with our necessities, or to move their com-
passion : but none of these effects can reasonably be
expected, from the mt3st melting entreaties, or the
most clear and ample representations, to the omnis-
cient, immutable Jehovah — the God of all grace.
" He knows M hat things we have need of before we
ask him ; his mercy is self- moved, and he is ever in
one mind."
But, though informing, moving, or turning Him,
ought not to be thought of as the end of prayer to
God ; yet there are purposes to be answered by it,
which render it our reasonable service. It is design-
ed to alter us ; to make us more sensible of our de-
pendance and so prepare us for mercies ; and also
to give glory to the Father of lights, as the giver of
csdiy good and perfect gift. This last end, at least.
Ser. V."] The Immutability of God. 8S
may be subserved by intercessions for others, as well
as by supplications for ourselves. And for all these
reasons, prayer is not a vain thing : it is our life ;
and by this shall we escape eternal death. " For,"
says the apostle, " the same Lord over all is rich un-
to all that call upon him : for whosoever shall call
upon the name of the Lord shall be saved."
4. From this subject it may be seen, that it is our
highest wisdom, as well as most indispensible duty,
in our wills, desires and prayers, to be resigned to
t4ie unalterable will, and the unerring counsel of the
only wise God. He certainly knows, and we know-
not, what is best. His designs are always right, and
universally good : our wishes are often pai'tial, self-
ish, and ^\Tong. Had we our requests in all cases,
leanness might be sent into our souls ; it might be
ruinous to ourselves, as well as hurtful to the uni-
verse. Unreserved submission, certainly becomes
all creatures, to infinite wisdom. We should pray
for what appears desirable to us, provided only it
seem good in the sight of God. Indeed, in regard
to things expressly revealed to be the Divine v. ill,
there is no room for $iich a proviso or submission.
In our desires and prayers for saving grace — for per-
sonal holiness, and heavenly happiness, we need not
express a willingness to be denied, if it be the will of
God ; because we know it is not. We know that
they who hunger and thirst after righteousness, shall
be filled : and that to the poor in spirit, it is the Fa-
ther's good pleasure to giA^e the kingdom of heaven.
When, therefore, we have this spirit, and sincerely
desire these blessings, we may ask for them witliout
reserve.
But in regard to temporal comforts, or being saved
from temporal evils — in regard to all things about
which the purpose of God is not revealed, submis-
sion to his unknown will ever become us. This is
what reason dictates ; and this is w^hat scripture
84 The Immutahility of God. [Ser. V.
cojistaiitiy inculcates. Many are the precepts enjoin-
ing' this, and many the examples by which it is en-
fprced. Not to multiply texts, on a point so abund-
antly taught, and so self-evident, I Avill only observe,
that our Saviour directed his disciples, before they
petitioned for daily bread, to pray that the will of
God might be done. And that, when he himself
was in the bitterest agony, and pra3^ed most earnestly
for relief, yet he was all resignation. " Father,"
says he, " if thou be willing, remove this cup from
me : nevertheless, not as I will, but as thou wilt."
Let us bear in remembrance this spirit of our suf-
fering Saviour ; and may the same mind be in us,
which was in Him. Amen.
,«
La'jxyvi
SERMON VI.
ON THE ALL-GOVERNING PROVIDENCE OP GOD-
■m !■ 1)1 ^^.aatVHVt^m
ISAIAH XLV. 7.
I form the Ught^ and create darkness ; I make peace ^ and create
evil. I the Lord do all these things.
Wi
E are apt to be forgetful of our entire
dependance upon God, and not to have a proper sense
of the operation of his hand, either in the good things
we enjoy, or in the evils we suffer. In the day of
prosperity we rejoice ; but are not often duly thank-
ful to the great Author of all our blessings. In the
day of adversity we are grieved ; but seldom consid-
er, as ^VQ ought, that the calamities which have befal-
len us are frowns of heaven. The best, need
frequently to be reminded of these things ; though
they know them, and are well established in the truth
of them.
But I have something further in view at present,
tlian merely stirring up your minds by way of fc-
membrance. It is difficult to know what ought to
be believed concerning the divine agency, in many
things that are done and suffered under the sun.
There ma)^ be danger of erring on either hand : of
ascribing to the holy Governor of the imiverse what
would be a dishonorable imputation ; as A\'ell as of
86 God^s iinhersal Providence. [Ser. VI,
not giving him the glory which is indeed due to his
name, as the Creator and Lord of dl.
" Whence comes evii .^" is a question which has
exceedingly puzzled wise men, in former ages of
the world. That a being of perfect holiness, should
be the author of sin ; or that a being of infinite
goodness should be the original introducer of mise-
ry, seems absurd to suppose. And yet, that any
thing should come into existence, without an un-
created first cause, appears equally impossible.
From this dilemma, some of tlie ancient philoso-
phers, who had only the light of nature, were led to
believe that there must be two eternal beings, of
equal pov/er, and of directly opposite dispositions :
One the author of all good ; the other the author of all
evil. Had they attended more fully to the matter,
they might have seen, one would think, that tlie hy-
pothesis of two necessarily existent, uncontrolable,
contending beings, was as great an absurdity as any
which it could be invented to avoid.
But, whatever might have been discovered by mere
human reason, this, certainly, is a supposition which
revelation utterly rejects. The God of the Bible is
One, M^io alone inhabiteth eternity. The blessed
and only Potentate — whose hand none can stay—
whose counsel shall stand — who doeth, in heaven and
earth, and in all deep places, whatsoever He pleas-
eth. This glory is often given him by inspired holy
men.; and this he claims to himself in many places
of scripture, and very emphatically in the words
chosen for our present subject.
These words are part of a prophecy concerning
the great conqueror of the Assyrian empire, and
deliverer of Israel out of captivity in Babylon ; ad-
dressed to him by name, two hundred years before
he was born. See ver. 1, of this chapter : " Thus
saith the Lord to his anointed, to Cyrus, whose right
hand I have ho' den, to subdue nations before him."
And from ver. 4th to the text. " For Jacob my
Ser. VLJ God's imher'sal Providence. 87
servant's sake, and Israel mine elect, I have even
called thee by thy name : I have sumamed thee,
though thou hast not known me. I am the Lord,
and there is none else, there is no God besides me :
I girded thee, though thou h^st not known me ; that
they may know from the rising of the sim, and
from the west, that there is none besides me : I am
the Lord, and there is none else. I form the lights'*
&c.
For the illustration of this text, I shall eiideavor to
show.
I. What the things are in their proper extent, of
which God here claims to be, in some sense, the au-
thor, or cause. And,
IL How it is to be understood, that He/orms, cre-
ates, makes, and does, all these things.
, By light and darkness, peace and evil, must be
here meant, I conceive, whatsoever comes to pass.
The word light, literally taken, signifies that medi-
um by which material objects are seen with our bodi-
ly eyes : and darkness,' in the literal sense, is the
want of this light. But, as light is sweet, and it is
a pleasant thing, for the eyes to behold the sun ; and
as darkness is uncomfortable, and many ways disad-
vantageous to us ; so, these terms ai'e frequently
made use of to express joy and sorrow, happiness and
misery, of any kind. See Psal. xcvii. 11, " Light
is sown for the righteous, and gladness for the up-
right in heart." Psal. cxii. 4, " Unto the upright,,
there ariseth light in the darkness." And Lam. iii.
1, 2, " I am the man that hath seen affliction by the
rod of his wrath : He hath led me and brought me
into darkness, but not into light." Nothing is more
common than this metaphorical use of the words light
and darkness ; meaning by them comfort and trou-
ble, prosperity and adversity.
S3 God''s unrcersal Pro'videnee. [Ser. VI.
By these expressions are likewise frequently-
meant, moral good and evil ; holiness and sin. So
the first is used in Matt. v. 16, " Let your light so
6hine before men, that they may see your good
works." And the last, Eph. v. 11, " Have no
fellowship with the unfruitful works of darkness."
And both together, in 1 John i. 5,Q>^ " God is light,
and in him is no darkness at all. If w^e say that ^vc
have fellowship with him, and walk in darkness, we
lie, and do not the truth. "
It appears, then, that ^.vhatever is either calamitous
or sinful, is expressed in scripture by darkness ; and
that all kinds of good, are signified by the word light.
Peace, is also an expression of very extensive im-
port. Taken in every view of it, external and inter-
nal, it comprehends almost every thing that is desira-
ble. Oar Saviour expresses the whole legacy he
willed to his disciples, by this one word. " Peace I
leave with you ; my peace I give unto you." And
evil, you are sensible, is one of the most common
words, for both sin and misery.
Nor is there any thing in our text, or in the con-
t€xt, to limit the meaning of these very universal
terms. On the contrarj^, the words light and dark-
ness, peace and evil, are plainly here used in their
most unrestrained signification. It is the evident
design of this whole passage to set forth, in the most~
forcible manner, that all the circumstances and
actions of men, are subject to the providential order-
ing and direction of God.
Nor is this the only passage where such a doctrine
is taught. It is said, Prov. xvi. ^^, " The lot is
cast into the lap, but the whole disposing thereof is
of the Lord. Rom. xi. 34, " For of him, and through
him, and to him, are all things." And Eph. i. 11 —
" Being predestinated according to the purpose of
him who Tvo-rketh all things after tlie counsel of his
own will."
Ser. VI.J God^s universal Frcviahice. B^
That God is the author of all good, will not be dis-
puted by any, except an atheist : and that all evils
also, are of his ordering, or are some way sent by him,
we are. plainly taught. It is asked, Amos iii. 6,
*' Shall there be evil in a city, and the Lord hatli not
done it ?" There are all sorts of evils in cities, moral
as well as natural ; and yet this question implies a
strong assertion, that there can be no kind of evil in
any city, but what is ordered of God. Or, should it
be supposed that natural evil only is there meant ;
yet it is obvious to observe, that natural and moral
evils are insepai-ably blended and connected, in many,
if not all cases. A great part of the calamities in
cities, and in all other places, are immediately occa-
sioned by the iniquities committed in them : and
undoubtedly it holds true, without any exception,
that unholiness is the cause of all unhappiness. It
is impossible, therefore, that God should bring upon
us all the evils of suffering, in the manner they are
brought upon us, v.ithout his providentially ordering
tlie evils of sin. •
Nor, indeed, can it be believed that God is the
author of all good, unless we suppose him the de-
signing cause of moral evil : for great good is occa-
sioned by moial evil, in a multitude of instances.
And it is observable that wicked agents, and the
worst of actions, are often spoken of in scripture, as
the instruments and means made use of in Provi-
dence, for accomplishing the most important and
benevolent designs. Thus when Joseph's brethren,
moved with envy, had sold him to be carried as a
slave into Egypt, he tells them, " Ye meant it for
€vil, but God meant it for good." And God calls
Nebuchadnezzar the rod of his anger ; and says, " I
will send him against an hypocriticai nation, and
against the people of my wrath v;iil I give him a
cWge, for to take the spoil, and to take the prey, and
to tread them down like the mire of the streets.
Howbeit he meaneth not so, neither doth his heart
M
90 God^s universal Providence, [Ser. VI.
think so." Another instance, and the most astonish-
ing one, of God's designing evil actions for good
ends, we have in the crucifixion of our Saviour.
Peter says to the Jews, " Him, being deUvered by
the determinate counsel and fore-knowledge of God,
ye have taken, and with wicked hands have cruci-
fied and slain."
Thus it is evident, that by light and darkness,
peace and evil, v/e are to understand, every thing that
takes place, in the natural and moral w orld : and that
this text, thus understood, asserts no more than the
common doctrine of scripture.
Respecting the manner in which the divine agen-
cy is concerned, in all actions and events, there may
be danger, nevertheless, of entertaining erroneous
ideas. It was proposed, therefore, to inquire,
II. How we are to understand,^ that God Jorms,
creates, makes, and does, all these things.
Certainly, it is not to be understood, in a literal or
strict sense, that He does, all that is done. '' Far be
it from God," says Elihu, " that he should do wick-
edness : and from the Almighty, that he should com-
mit iniquity." Doing wickedness, and committing
iniquity, are synonymous phrases : but to impute to
the Most High, any thing like what is commonly
meant by either of these plirases, is evident blasphe-
my.
Nor are we to imagine, certainly, that God makes
liis creatures do, whatever is done by them, in any
such manner as is inconsistent with their own prop-
er agency. Rational creatures certainly act ; and
act as freely, as if there w ere no being above them to
direct their steps, or to govern their actions. When
God w^orks in men, to w ill and to do that Avhich is
good ; they, nevertheless will 'and do it themselves ;
and are really praiseworth}-. And he does not, sure-
ly, so influence any to evil, as to render them unac-
tive, involuntary, or undeserving of blame.
Ser. VI.] God^s unhersal Proiiidence^ 9i
Nor do I believe it is meant in our text, or is true,
literally and strictly speaking, that God creates^ what-
soever comes to pass : particularly dai^kness, and
moral evil.
But this must not be taken for granted, nor hastily
passed over : because, however indisputable, it is
disputed. There are some among us, and some who
are deservedly in reputation for wisdom, and general
soundness in the faith ; who appear to be of opinion,
tliat God is the direct Author — the immediate Cause
— the proper Creator, of all evil, as w^ell as of all good
— of all sin, as well as holiness, in heart and life — iin
thought, word, and deed.
Tliis opinion, however, notwithstanding m}" high
esteem and particular friendship for some of the hold-
ers of it, I am not yet ready to adopt, for several
reasons.
1. To suppose that the actions of men, v, hether
virtuous or vicious, ai-e created, seems to confound
all distinction between creation and Providence ; or
rather, ^\ holly to exclude the latter.
The work of creation, we used to think, was
God's making creatures and things, at first ; or giv-
ing the beginning of existence to matter and minds,
with their various properties, instincts and organiza-
tions. And that God's works of Providence, Avere
his preserving things already made, and governing
all their operations. But according to this new philo-
sophy, creation is all ; Providence is nothing. For
"ivhat preserving and governing of creatm-es or actions
can tlicre be, when every creature and every action,
is every moment created anew" ? An action, a thought,
or volition, whether good or evil, is a new and strange
kind of creature, or created thing. But, in a theolo-
gical view, the question before us is of chief import-
ance, as it respects moral evil. I add, therefore ;
2. It appears to me, that to suppose God the Cre-
ator of sin, whether in principle or action, is hardly
52 God^s universal Providence. [Ser. VI.
reconcilable "with his perfect holiness. *' Doth a
fountain send forth, at the same place, sweet waters
and bitter?" Can darkness proceed from Him, as
its proper source, in whom there is no darkness at
all ?
It is true, God has created many things which are
of a different nature from himself ; as the bodies of
men and beasts, and all parts of the world of matter :
but nothing, I conceive, directly opposite to his own
nature ; tis is sin. The sun is the immediate cause
of the growth of vegetables; though these aie essen-
tialty difierent from the sun itself : but it is not thus
the cause of ice and darkness ; which are no more of
a contrary nature to it, than sin is to the nature of
God.*
* There is a vast difference between the sun's being the
cause of the lightsomeness and warmth of the atmosphere, and
of the brightness of gold and diamonds, by its presence and
positive influence ; and its being the occasion of darkness and
frost in the night, by its motion whereby it descends below the
horizon. The motion of the sun is the occasion of the latter
kind of events ; but not the proper cause, efficient, or producer
of them. — No more is any aclion of the divine Being, the cause
of the evil of men's wills. If the sun were the proper ccmsc of
cold and darkness, it would be the fountain of these things, as
it is the fountain of light and heat : and then something might
be argued from the nature of cold and darkness, to a likeness of
nature in the sun ; and it might be justly infcrcd that the sun
itself is dark and cold : but from its being the cause of these,
no otherwise than by its absence, no such thing can be infered,
but the contrary. It m.ay justly be argued that the sun is a
bright and hot body, if cold and darkness are found to be the
consequence of its withdrawment ; and the more constantly
and necessarily these effeSls are conne£\ed with and confined
to its absence, the more strongly does it argue the sun to be
the fountain of light and heat. So, in as much as sin is not
the fruit of any positive influence of the Most High, but on
the contrary, arises from the withdrawment of his a6\ion and
energy, and under certain circumstances, necessarily follows
on the want of his influence, this is no argument that he is sin-
ful, or his operation evil ; but on tlie contrary, that he and his
agency are altogether holy, and that he is the fountain of all
holiness. It would be strange arguing indeed, because men
never commit sin, but only when God leaves them to them-
t>
Ser. VI.] God's iinhersal Prcvidence. SS"
I am sensible it has been said, there is no more
inconsistency with the holiness of God, in supposing
him the efficient, immediate cause of sin, for necessa-
ry good purposes ; than in supposing he only per-
mits it, for wise ends, and so orders things that he
knows it will be committed.
But these two ways of accounting for the exist-
ence of moral evil, appear to me materially different.
There are supposable cases in which it would be
right for a 7na?2y not to hinder another from sinning,
Avhen he could hinder him ; and also to place him in
circumstances of temptation, expecting that he v/ould
sin. For instance, a parent may leave money in the
way of a child suspected of being given to theft ; and
may conceal himself and let the child steal it ; w ith
a view to correct him, in order to reclaim him, or as
a warning to his other children. All this might be
perfectly right in the pai'ent ; ho\'\-ever certainly he
might know, that the child would be guilty of the
expected crime. But I question whether any case
can be supposed in which it would not be wrong,
directly to influence another to do evil, that good
might come. Exciting one to sin by power or per-
suasion ; and placing one in circum^stances of trial,
wherein he would be tempted to sin, without re-
straining him from it, are surely different things,
although the certainty of his sinning may be the
same. ^
3. I dai-e not think that God creates sin, and all
kinds of evil, because this seems plainly contraiy to
the general current of the holy scriptures.
selves ; and necessarily sin when he does so, that therefore
their sin is not from themselves, but from God : as strange as
it would be to argue, because it is always dark when the sun
is gone, . and never dark when he is present, that therefore
darkness is from the sun, and that his disk and beams must
be black." JEdwards on the Will.
Page 259. Boston, Ed. 1754,
94 God''s iinhersal Proiiidence. [Ser. VI.
In the first chapter of Genesis, it is said, " God
saw every thing that he had made, and, behold, it
was very good." Of his making two great lights,
we are told ; and that he made the stars also : but
no account is there given of his creating darkness.
Respecting our own species, the inspired historian
particularly informs us, that " God created man in
his own image : in the image of God created he
him : male and female created he them." Nor do
we find in that book, or in all the Bible, that he
hath since ever created them otherwise. Solomon
three thousand years after the fall, having made dil-
igent search among men and women, to find out
their true character, and the cause of their so uni-
versal depravity, says ; " Lo, this only have I found,
that God made man upright ; but they have sought
out many inventions." Wicked practices, and de-
ceitful inventions to conceal their criminality, are
ever ascribed in scripture to mankind themselves,
or to other fallen creatures, and never to God, as
their efficient cause.
In the New-Testament, christians are said to be
" created unto good works :" and we read of '' the
new man, which after God, is created in righteous-
ness and true holiness." But no where do we read
of any one that \^'as created unto eii'il works ; or after
Sata7i in unrighteousness and sin. It is written, 1 Cor.
xiv. 33, " God is not the author of confusion, but of
peace." And James i. 13 — 17, " Let no man say,
when he is tempted, I am tempted of God : for God
cannot be tempted with evil, neither tempteth he any
man : but every m.an is tempted when he is led away
of liis own lust and enticed. — Do not err, my belov-
ed brethren. Every good gift and every perfect gift
is from above, and cometh do\ATi from the Father of
lights. " Can any thing be more express to teach us,
that a distinction ought carefully to be made be-
tween the origin of good and evil ; and that we should
not conceive them ijoth alike to come from God ?
Ser. VI.] God^s unhersal Promdeme. ?5
For scripture proof that God is not the efficient
author of sin, I will only add, that the fruits of the
Spirit, and works of the flesh, are set in contrast and
spoken of as diametrical opposites : whereas, did
God create sinful propensities in men, or directly in-
fluence them to evil actions, the works of the flesh
would be as real and immediate fruits of the divine
Spirit, as the holiest exercises of the best saints.
4. I see no occasion for the supposition of God's
being thus the author of all evil : nor any good ends
that it can answer.
Could it be seen how evils might be accounted
for, without supposing them any part of the creation
of God ; and how God might have an absolute do-
minion over all events, without being the immediate
cause of bad things ; no good man, I conclude
would v\'ish to conceive of Him as being thus the
proper source of darkness and evil. And indeed,
were it so, that our weak minds were unable to com-
prehend how God can work all things after the coun-
sel of his own will, or how natural and moral evil
could ever have been, without believing that God is
as much, and as immediately, the cause of evil as of
good ; yet it might be more modest, and more wise,
to leave these among other incomprehensible s, than
to have recourse to so bold an hypothesis for the
solution of them. But, I apprehend, there is no
need of this hypothesis in order to account for the
existence of evil, or in order to an understanding be-
lief of the universal government of the Most High.
Evils, of most if not all kinds, are such negative
things — such mere defects, in their origin at least, as
do not need creation, or require a positive omnipo-
tent cause. This is the case, evidently, with respect
to natural darkness : it is only the w ant of light.
This is the case, also, with respect to natural death :
it is only the cessation, the loss, the want of life.
And this may be the case, with respect to spiritual
9^ God^s unkc-tsat Prcuidence. [Ser. VL
darkness, and spiritual death. It has heretofore
been the orthodox opinion, that all moral evil con-
sists radically in privation ; or, that unholiness, at
bottom, is the mere vi^ant of holiness. And, not-
withstanding all the floods of light, from various quar-
ters, which have come into the \Aorld in this age of
new discoveries, possibly this one old opinion may
yet be true. " God made man upright y That is,
He formed him with a disposition impartially just and
good : He created in him a principle of universal
righteousness. When man fell, by eating the forbid-
den fruit, this principle had not been preserved in
perfect strength and exercise. In consequence of
tliut disobedience, the divine Internal influence was
so wichdra^vn, tliat this principle was entirely lost.
But we are not told, nor need it be supposed, that
any opposite principle was then created in him. Our
first parents had, I believe, in their original forma-
tion, all the radical instincts of nature which they
had after the fall ; or which any of their posterity now
have. Such as a principle of self-preservation, a
desire of self-promotion, and a propensity to increase
and multiply ; together with ail the more pailicuiar
appetites and passions, subservient to these purposes.
All these are innocent in themselves, though not in
themselves virtuous. But these private instincts,
wlien left to operate alone, without the governing
influence of a public spirit, or a just regard for other
beings, will naturally lead to all manner of iniquity,
in heart and life. To avarice and ambition ; to en-
vy and malice ; to ir.temperance and lev/dness ; to
frauds and oppressions ; to wars and fightings.
There is no need of supposing any other divine
ao-ency, than only to uphold in existence creatures
that have lost their virtue, amidst surrounding tempt-
ations, in order to account for all the evil affections
which we ever feel, and for all the external v/icked-
ness that is ever committed. Nor, in order to the
holiest creatures losing their virtue, need any thing
Ser. VI.] God^s wiiversal Proinidmce. 97
;more be supposed on God's part, than only his leav-
ing them to themselves ; or not upholding in them,
and constantly invigorating, a virtuous disposition.
And as, in this way, we can account for the exist-
ence of all manner of evil ; so we 'can thus under-
stand how it is possible for God to bring about
M'hatsoever comes to pass, without his being the
actor, or maker^ or instigator, of any thing that is
,not perfectly good. When He does not cause
light, tliere will be darkness. When He does not
make peace, there will be evil. The darkness
takes place according to his appointment, witii the
same exactness and certainty, as if He actually crea-
ted it ; and so does evil of every kind. What He
detennines to permit, knowing perfectly the circum-
stances and dispositions of every agent concerned,
will as infallibly come to pass, as what he determines
to do himself, or to effect by his own positive influ-
ence. The king's heart, and the rivers of water ; the
waves of the sea, and the tumults of the people, are
in the hand of the Lord, to all important intents and
purposes, if it be only true that He restrains them, or
lets them run ; stilleth them, or suffereth them to
rage, just as he sees fit.
In this sense, I conceive, it Is to be understood,
that God forms the light, and creates darkness ;
makes peace, and creates evil. He has the absolute
government — the perfect control — the entire superin-
tendency, of all these things.
We have now only to consider, what is tlie proper
improvement of this doctrine. And,
1. According to the foregoing statement of it, we
ought not to improve it for the excusing of any ini-
quity or imprudence, in ourselves or others.
When any folly has been committed or any mis-
chief has been done, some are ready to say, It ivas so
ordered ; as if therefore nobody was to be blamed-
N
$8 God^s universal Providence. [Ser. VI.
But this is a false inference, from just premises.
True, it was so ordered of God ; and ordered right-
eously and wisely : but it was so ordered by the
doer of the mischief also ; and ordered carelessly,
perhaps, or wickedly. You aa ill say, It must have
been so, and the actor could not have done otherw ise :
but, I say, he might have done otherwise, if he
would. It is true, there is a kind of necessity in the
actions of men. They necessarily act according to
their own choice ; and they necessarily choose to
act according to their own disposition. Under this
kind of necessity God himself acts. It is impossible
for him to do, because it is impossible for him to will,
that which is contrary to his own nature. He neces-
sarily wills and does, what is agreeable to his moral
perfections. But such a necessity as this, is so far
from being inconsistent with freedom, that it is essen-
tial to all free agency. Actions which can and do
take place, contrary to the inclination of the agent,
are not his actions. He has no command over them ;
and therefore can deserve ^o praise or blame for
them.
The necssity of acting according to our own
minds, is all the necessity which need be supposed,
when we suppose that all our actions were decreed,
and are ordered of God. A creature that acts accord-
ing to any laws of nature, and not at perfect random,
without any self-government, acts in such a manner
that He who knows v\hat is in him, may fore-know
all his actions ; and in such a manner that He in
whose hand his times are, may govern all his voli-
tions. Men follow their several courses, as freely as
the rivers of water, and with a higher kind of free-
dom. ; yet, since they run agreeably to their own
inclination, and cannot do otherwise, a Being omnis-
cient and omnipotent, can calculate before hand all
their motions ; can keep tlieni in the channels de-
creed for them, and can turn them whithersoever he
will. If any do not comprehend this, yet let them
Ser. VI. J God's unhersal Promidefice, 99
not think they so fully comprehend the contrary, as
to feel certain, that either man cannot be free, or God
cannot govern the world. Certainly the providen-
tial government of God, over the hearts and v\ ays of
men, though most absolute, is not such but that, if
they do well, they are praise-^v'orthy ; and if they do
not well, the sin lieth at their own door.
Neither let it be imagined that the criminality of a
bad action is taken away, or at all extenuated, because
it will be over-ruled for good. Actions are good or
evil, according to the nature of them, and the inten-
tion of the agent, and not according to undesigned
consequences. When we act wickedly, and with a
wicked mind, its being productive of happy effects,
alters nothing in regard to our blame-M orthiness. In
the divine decrees, and in the divine providence,
" Whatever is, is right :" but in the cc-.i.duct of
creatures, many things that aie, are not at all the less
wrong. God's governing all things, so as to make
them subserve his wise and holy designs, should not
lead us to think any more favorably of our o\Vn, or of
our neighbor's, foolish and sinful actions. Yet,
2. The belief that God orders all events, should
teach us patience and entire submission, whatever
evils may befal us, and by whatever means they
may be brought upon us. For this, w-e have the
example of David, on a most trying occasion.
When Shimei came out and cursed him most bit-
terly, as he was fleeing from his rebellious son
Absalom; and Abishai said to him, " Why should
this dead dog curse my lord the king ? let me go over,
I pray thee, and take off his head." David meekly
replied, " Let him alone, and let him curse, for the
Lord hath bidden him." However we may do ^vell
to be angry at the wicked instruments of what we
suffer ; yet to God, who orders it in righteousness,
unmurmuring resignation ever becomes us.
100 GotPs nnhersaJ Providence. [Ser. VI,
3. This doctrine may well afford strong consola-
tion to believers, in the darkest and most perilous
times. " Why art thou cast down, O my soul,"
says the Psalmist, " and why art thou disquieted in
me ? Hope thou in God." And again, *' The Lord
reigneth; let the earth rejoice : let the multitude of
the isles be glad thereof."
Good men delight in the doctrines of God's un-
alterable decrees, and all-governing Providence ;
not because they think these doctrines imply Pagan
fatalism, or at all exculpate human misconduct ;
but because in these alone, can they find solid
ground of rest for their souls, in regard to their own
safety, or the safety of the universe. Let the self-,
determining v/ills of fallen, or of mutable creatures,
be supposed to act independently and uncontrolably,
they see no certainty that present gloomy and distres-
sing scenes, will ever have a happy termination ; or
that things may not always proceed from bad to
worse. They see no prospect of any thing but an-
archy and contingence, to all eternity. But let them
be tvoid, and firmly believe, that a Being of infinite
goodness and unerring wisdom, steadily guides and
po^^erfully governs the whole creation — That not a
sparrow falls to the ground, nor a single hair of any
one's head can perish, without the permission and
ordering of tlieir heavenly Father — That there are
immutable, divine decrees, over v/hich, neither the
swelling ocean, nor the madness of the people ; nei-
ther the pride of kings, nor the power of devils, can
possibly ever pass — Let all this be fully confirmed to
them, and the hearts of the righteous ai'e at rest.
Thus stayed on God, they are kept in perfect peace.
Hence it is written, " How beautiful upon the
mountains are the ftct of him that bringeth good
tidings — that saith unto Zion, Thy God reigneth !'"
4. From this doctrine it may be seen, whom a"
ought to feai', as ^vell as of what we ha^'e no reas
Ser. VI.] God^s tmhersal Proiiidence. 101
to be afraid. *' Hear now this," says Jeremiah,
" O foolish people, and without understanding ;
which have eyes, and see not ; which have ears, and
hear not : Fear ye not me, saith the Lord ; will ye
not tremble at my presence, who have place'<t the
sand for the bound of the sea by a perpetual d^ . 2,
that it cannot pass ; and though the waves thereof
toss themselves, yet can they not prevail : though
they roar, yet can they not pass over it."
What madness is in the heart of the sons of men !
They will tremble at the sound of a shaken leaf, and
are afraid of their own shadow, while of God Al-
mighty they have no fear ! They profane his holy
name, trample under foot his sacred laws, and slight
the gospel of his grace, without apprehension of
any danger !
But such hardened, graceless sinners, are not the
only persons that fall under reproof in this paiticu-
lar. Sincere christians are often driven into sin, or
detered from duty, by that fear of man which bring-
eth a snare ; ^^ hile they have not a due feai' of God
before their eyes. Let such pay a more suitable
regard to the needful admonition of our Saviour,
Luke xii. 4, 5, " I say unto you^ my friends, be
not afraid of them tliat kill the body, and after that
have no more that they can do. But I will forewarn
you whom ye shall fear : Fear him who, after he
hath killed, hath power to cast into hell ; Yea, I
say unto you, Fear him."
Cc
SERMON VII.
CHARITY, THE ESSENCE OF MORAL VIRTUE,
1 TIMOTHY I. 5.
JVoWf the end of the commandment is charity.
Ni
EXT to what man is to believe concern-
ing God, what duty God requires of man, is necessa-
ry to be understood. In this chapter, the apostle tells
of some at that time, who desired to be teachers of
the law ; understanding neither what they said, nor
whereof they affirmed. And it may be the case with
some at all times, who think themselves capable of
preaching the gospel, that they are ignorant of the
spirit and end of the moral law — the eternal rule and
standard of right. This is the case, not only when
the law is supposed to be still a covenant of works,
by the personal obedience of which a sinner may be
justified ; but also when it is conceived of and incul-
cated as a rule of life, in a loose, vague, and superfi-
cial manner.
In order to speak correctly, or think accurately, on
any subject or branch of science, the first principles
of it must be rightly understood, and well ascertain-
ed. As in architecture, so in divinity and morals, it
is necessary to begin at the foundation. By reducing
all virtue and duty to a focd point, cr radical princi-
i04 Charity y the Essence [Sei\ Vllr
pie, and by keeping that in view in all our investiga-
tions, we shall have the advantage, in some measure,
of the single eye, Avhich causeth the whole body to be
full of light. Whereas, if we have erroneous or in-
determinate ideas of the essence of all morality and
religion, our judgment concerning ourselves, and all
our discourses on moral and religious subjects, v/iil
necessarily be full of darkness.
The whole moral law, as given to the people of
Israel at Mount Sinai, written by the finger of God
on tables of stone, was contained in ten command-
ments. These are reduced by our Saviour to two ;
■•on which, he tells us, " hang all the law and the
prophets." The apostle Paul, in several of his epis-
tles, has gi\^en us a briefer summary still. He says,
Horn. xiii. 10, " Love is' the fulfilling of the lav/ :"
and Gal. v. 14, " All the law is fulfilled in one word ;
even in this. Thou shalt love thy neighbor as thy-
self." He is indeed there speaking of the second
table of the ten commandments ; but in our text he
appeal's to have reference to the law at lai'ge, without
limitation to social duties ; and yet here, like^vise,
4ie expresses tlie siwTi;and substance, the whole scope
and design of it, in a single word : " The. end oi
the commandment is charity*''^
It is now proposed to inquire and sho^v, what ^ve
are here to understand by charity ; and how this is
.the end of the commandment.
I. What the apostle means by charity, I shall en-
■deavor particularly to explain.
This is a word in very common use ; but that it
is commonly understood in the fulness of its original
-signification, is not thence certain. We learn from
0*1" Saviour's sermon on the mount, that the Jav/
given by Moses, had been very much explained
awav bv former exuositors ; and so it may hot
Ser. Vir.] af Moral Virtue. 105
improbably now be, respecting the, words of the New-
Testament.
By charitV, we often understand, nothing more
than external liberality to such as ai*e in want and dis-
tress. One who feeds the hungry and clothes the
naked, is called a charitable man. And indeed, doing
Such deeds of kindness, as we have ability and op-
portunity, is one i;iecessary expression of gospel char-
ity. This is essential to pure and undefiled religion.
*' Whoso hath this world's goods," saj'B the apostle
John, " and seeth his brother have need, and shut-
teth up his bowels of compassion from him, how
dvvelleth the love of God in him ?" Job ' was eyes
to the blind and feet to the lame ; he delivered the
poor that cried, the fatherless, and him that had
none to help him : the blessing of him that was ready
to perish came upon him, and he caused the widow's
heart to sing for joy.' Nevertheless, a man may
abound in such outward deeds of charity, while yet
he is wholly destitute of this virtue. So the apostle
Paul evidently supposes. " Though I bestow all my
goods to feed the poor," says he, " and have not
charity, it profiteth me nothing." And our Saviour
speaks of hypocrites, who gave alms that they might
be admired of men, which, he intimates, would be all
their reward.
Again ; by charity we sometimes mean, a readi-
ness to think well of our neighbors, and of men of
different religious opinions. Those who believe that
mankind are naturally virtuous, and that men may be
in a safe condition respecting another world, let their
religious principles be what they will ; consider
themselves, and are considered by one another, as
men of eminent and extensive charity. It is possi-
ble, however, they may have little or nothing of that
charity which is the end of the commandment. An
aptness to entertain a favorable opinion of others,
may indeed be owing to an honest and good heart.
It may proceed from a truly generous disposition.
O
i06 Charity^ the Essence [Ser. VII.
" Charity thmketh no evil; hbpeth all things, be-
lievclh all things." It is not the part of christian
charity, to be jealous or censorious ; but to hope and
believe the best, of men of all sects and denomina-
tions. In matters of religion, it must be confessed,
there is often seen much of that narrowness and bit-
terness of party spirit, which ought to be condemned.
;ind certainly those christians who are quick-sighted
to discern every mote in a brother's eye, while a
beam in their own is undiscovered, are justly charge-
able \\ ith great want of charity.
But then, on the other hand, it can hardly be dis-
puted, that liberality of sentiments, as it is called, may
be carried too far ; and may, in many instances, pro-
ceed from no good cause.
As to a readiness to believe human nature very
good ; there may be nothing any more generous in
this, than there is in thinking of ourselves, of our
ovvii family, our own country, and other connec-
tions, more highly than we ought to think. National
prejudice is notorious : and is easily accounted for
from self-love. So is prejudice in favor of every
less society, of which we ourselves are members.
And from the same narrow source, it may well be
Supposed, we have- all of us a strong, partial bias in
favor of our own species. Hence it is often seen that
the fondest admirers of mankind in the gross, when
they come to speak of separate individuals, will as
readily express a bad opinion of them, as those v.ho
believe the total depravity of all m^en by nature. Self,
is then out of the question ; or, perhaps, is in the op-
posite scale. Hence, one may say ail manner of evil
of other countries, or of persons opposed to us, un-
connected with us, and no offence is taken : but say
a word against our own country, or against all man-
kind,.and our wrath is soon enkindled. " Master,
thus saying, thou reproachest us also."
i\s to being apt to think that all men, Pagans, Ma-
iiometans, Papists, Socinians, Arians, Arminians,
Ser.VIL] of Moral Virtue. 107
and even Trinitai-ians and Calvinists, are essentially
right in religious matters ; this may be owing to
loose notions, to cursory, superficial thinking, or to
extreme cai^elessness and indifference, about all reli-
gion. Nor is it to be wondered at, that some ai'C
ready to believe all men will be saved ; since, per-
haps, on no other gi'ound, can they ha\'e any comfort-
able hope concerning themselves.
. It is certain, however, tliat the author and finisher
of our faith, was fai-from being eminent for this kind
of charity. His doctrine was, " Strait is the gate,^
and narrow is the way wliich leadeth unto life ; and
1^\\' there be that find it." He testified of the world,
that tlie works thereof were evil ; and therefore the
world hated him. Though he came into the world,
not finally to condemn the world ; but that the Avorld
through him might be saved : and though he went
about doing good ; feeding thousands, restoring-
sight to the blind, and hearing to the deaf, and heal-
ing all manner of diseases ; yet he was thought, no
doubt, exceedingly uncharitable. And so, I believe,
w^ould any preacher now be thought, who should
teach the laws of God, and give the chai'acter of
man, with the same truth and freedom that he did.
We read of a people of old, that " said to the seers.
See not : and to the prophets. Prophesy not unto us
right things ; speak unto us smooth things, prophe-
sy deceits." And we read of teachers in those
times, who daubed liberally with untempered mor-
ter. Who were so chaiitable and tender-heaited, as
to heal the hurt of sinners sHghtly ; " saying. Peace,
peace, when there 'was no peace." Ceitainly, think-
ing that the most of mankind, and all men by nature,
are very virtuous and good ; and telling them that'
the broad way, will never lead to destruction ; is not
the charity of the law of God, or the gospel of Christ.
The Greek vv^ord for charity, in the New -Testa-
ment, is often translated, andaKvays properly signifies
loiie — a love of be?iewknce. It is the same x\},^x is
108 Charity^ the Essence [Ser. VIL
rendered love in Rom. v. 8, " God cominendeth his
/o^i/'c" toward us, in that while we were yet sinners,
Christ died for us." In Rom. xiii. 10, " Lo've
worketh no ill to his neighbor." And in 1 John iv.
8, " God is /cw." And that love — this kind of
love, is meant, where our translators have given the
word charity, is evident from \a hat is said of it in
many places. See particularly, 1 Cor. xiii. 4- — 7,
" Charity suffereth long, and is kind ; charity envi-
eth not ; charity vaunteth not itself, is not puftbd up,
doth not behave itself unseemly, seeketh not her
own," &c. All these, any one may easily see, are the
natural fruits, and proper characteristics, of a benev-
olent dispositon.
But it is not enough to show what charity is not,
or what are no certain evidences of it ; nor to say, in
a word, what it is : that it is benevolence ; good will ;
kind affection. Because all men wish well, and are
disposed to do good, to some of their fellow-crea-
tures, from some principle or other : and there may
be rnany instances of particular friendships, which are
not at all of the nature of christian charity. True
benevolence, it must therefore be observed, hath
these three properties essential to it, -w hereby it may
be distinguished. It is universal — it is impartial — '
and it is disinterested.
1. That charity which is the bond of perfectness,
or the end of the commandment, must be universai
benevolence. It extends, or is ready to be extended,
to all proper objects of good will : that is, to all be-
ings capable of enjoying good, or of suffering evil.
Not that the chaiitable man actually exercises
kind affection, toward every such being in the uni-
verse. I'his is naturally impossible. There are
doubtless many beings in the creation, of whose ex-
istence we have no knowledge ; and tov ards whom
therefore, w e can have no particular feelirgs, either
of love or hatred. But when we say, true benevo-
Ser. VII.] of Moral Firtue. 109
knee is universal, our meaning is, that it implies a
disposition universally benevolent. The chaiitable
man is of such a temper of mind, that he Avishes w ell
to all beings capable of enjoyment or suffering, as far
as he knows any thing of them ; and \\ould do so,
had he particulai- information of eveiy individual in
actual existence. We will begin m ith the lowest of
such beings.
(1.) The various species of inferior animals, are
regarded with some kincbiess, l)y all who have any
true benevolence. Solomon says, " A righteous
man regardeth the life of his beast." And so he
does of any beast, though riot his. The Psalmist
says of God, " He giveth to the beast his food, and
to the young ravens which cry." And to the Most
High he says, " The eyes of all wait upon thee, and
thou givest them their meat in due season. Thou
openest thine hand, and satisfiest the desire of every
living tiling." If therefore we have been created
after God in true holiness — in universal goodness, m e
shall be tender-hearted towards the lowest creatures
that have animal life. We shall not torture any of
them out of mere wantonness ; nor shall we destroy
them, unless some good end so requires. We shall
not starve them, nor work them unmercifully ; but
shall provide, as far as we conveniently can for their
ease and comfort ; and shall take pleasure in seeing
them partake of that portion of good, which their
bountiful Creator hath provided for them, and given
them capacities to enjoy. But,
(2.) Towards our fellow-men, in a more especial
manner, we shall be kindly aftectioned, if v/e have
any thing of that charity which is intended in our
text.
All mankind, of every sect, of every condition, and
of e^'cry character, are proper objects of benevolent
affection. A virtuous lo^ e of complacency, is more
110 Charity, the Essence [Ser. VII.
limited. That is exercised only towards the good.
David speaks of the saints in the earth and the excel-
lent, as tliose in whom was all his delight. In oppo-
sition to this kind of love, he says. " Do not I hate
them, O Lord, that hate thee ? — I hate them with
perfect hatred ; I comit them mine enemies." But
in opposition to a love of benevolence, we should
hate no man, let him be of ever so hateful a charac-
ter, or ever so bitter an enemy to God, or to ourselves.
Our Saviour hath enjoined upon his disciples to pray
for them who hate and persecute them. And the
apostle Paul says, " As we have opportunity, let us
do good unto all men." He adds, indeed, " espe-
cially unto them who are of the household of faith."
The better any are, the more are they entitled to our
good wishes and kind offices : but if we have any
true benevolence of temper, we shall desire the hap-
piness, and be ready in all proper ways to pro-
mote the interest, of even the very worst of men :
nor shall we confine our friendship to those near to
us — those of our kindred or vicinity ; but shall re-
gard all mankind as our neighbors and brethren.
(3.) Superior orders of created beings, particular-
ly the holy angels, are proper objects of our benevo-
lent affection. • When the foundations of this our
world were laid, these morning stars sang together,
•we are told, and all these elder sons of God shouted
for joy. We also read of great joy in the presence
of the angels, over one sinner that repenteth. And
if we have any thing of the like extensive generosity
of spirit, though we cannot minister to them, as
they do to us, yet we shall feel interested in their
felicity, and rejoice in their joy. Notwithstanding
our distance from them, and the little knowledge
we have of them, it ought surely to be a pleasing
thought to J.1S, that there are multitudes of such ex-
alted intelligences vv ho have never fallen from their
original rectitude, and who are confirmed in everlast-
ing holiness and happiness.
Ser. VII. ] of Moral Virtue. Ill
Here a question maj' arise respecting the fallen an-
gels, and wicked men in hell. Are not these an
exception, it may be asked, to the absolute universal-
ity of the law of kindness ? Is it not lawful and right
to feel the opposite disposition to that of friendliness,
towards creatures so iiTecoverably depraved — so con-
firmed in enmity to God and to all that are good, and
so fixed in a state of eternal reprobation ?
To this, I think, it is the true answer ; We ought
not to wish for the release and happiness of those
abandoned out-casts, when we believe that God, for
good reasons, hath determined the contrary. Never-
theless, we ought to be far from feeling any malevo-
lence towards them ; or from rejoicing in their
wretchedness, as a thing in itself desirable. If the
torments of the damned were not thought necessary,
for purposes of such importance as to over-balance
all the pains which these miserable sinners are doom-
ed to suffer, the benevolent mind must feel an aver-
sion to their sufferings, however justly merited, and
be ardently desirous of their salvation. The pleasure
which God, and saints, and the holy angels take, in
the eternal, righteous punishment of even the devil
and his angels, is not from ill-will, or any want of
benevolence towards them ; but merely from a re-
gard to the great and glorious ends of moral govern-
m.ent thereby to be obtained, and to the good of the
universe which will thereby be promoted. Just as
we may rojoice in the execution of a murderer, while
at the same time Ave feel a tenderness for him ; and
should be heartily glad to have his life spared, and his
freedom restored, if it v/ere consistent Auththe sup-
port of salutary law, and witli the public safety. In
this view, the infliction of never-ending tribulation
and anguish on rebel angels, and on the reprobate
part of fallen men, is no exception to the saying of
David, " The Lord is good to ail :" nor will the
joyful alleluias in heaven, when the smoke of their
torments in hell shall ascend for ever and ever, be
112 Charity^ the Essence [Ser. VIL
any argument that the most universal benevolence
reigns not above i
We ought to be of a benevolent clisposition*t0warcls
all our fellow-creatures, and to desire the happiness
of every individual of them, as far as is for the best — •
as far as is consistent with the greatest general good.
How far that isj we are not competent judges : but we
may well leave it to him who alone is ablfe to govern
the universe ; with implicit confidence that he will
order it in infinite wisdom, righteousness and benev-
olence. But,
(4.) It is of the last importance to observe, that
the Supreme Being ought not to be excluded from
our hearts, as an improper object of any benevolent
regard.
Some have thought it absurd, and quite irreverentj
to talk of loving the Most High, with this kind of
love. Their reason is, because he is so infinitely
above us, and above a possibilit}' of being benefited
by us. God is, in the highest possible degree, happy
and glorious* There is nothing wliich the most
benevolent mind could wish, in respect to Him, but
what he already possesses, and will infallibly for
ever possess, in that perfection to which nothing can
be added.
But I do not see why this should be thought to
render it impossible, or improper, for such poor crea-
tures as we are, to be at all kindly afFectioned towards
the Deity. To rejoice with them that rejoice, is as
real an expression of benevolence, as it is to weep
with them that Aveep : we may feel friendly to those
above us, as well as to those upon a level with us, or
in an inferior condition ; and to such as are independ-
ent of us, as well as to them ^\ho need our kind
offices. Clirist says, " Ye are my friends, if ye do
whatsoever! command you." In the latter of those
two great commandments of love, on which hang all
tJie law and the prophets, benevolence to our neigh-
Ser. VII.] ofjloral Firtu^. ' Il3
bor is undoubtedly intended : and to say that noth-
ing of this kind of love to the Lord our God, is
meant in the former of them, appears arbitrary and
unreasonable. To say that God is loved by good
men only with complacency, and not at all with good
will, is contrary to plain scripture. Abraham was
called the friend of God : aixl Moses v^as friendly
to him ; as is evident from the anxious concern he
discovered for the honor of his great name. And
so was David, one would think, from his repeated
ardent aspiration, " Oh that men would praise the
Lord for his goodness, and for his wonderful works
to the children of men !" and from his calling upon
the whole creation, animate and inanimate, to con-
spire in advancing the divine praise.
All ultimate res'ard to the criory of God — all sin-
cere concern for the prom.otion of his cause and king-
dom— all gi'ief on account of the offences committed
against him, and all godly sorrov/ for our own sins,
are proper exercises of a benevolent disposition to-
wards the Deity : and in these exercises all vital pi-
ety most essentially consists.
Though a m.an cannot be profitable to God, as he
that is wise may be profitable to himself : though
our goodness extendeth not to Him, in the way of
confering favors, as it may to our indigent fellovv^-
creatiu'cs ; yet we may extend our friendly affections
to him, in the ways of rejoicing that he is over all,
blessed for ever more, ancl of being concerned and
engaged for the advancement of his declarative glory.
And v/e shall do so, if we have any goodness — any
true benevolence- — any real religion. It is surely
unreasonable to suppose, that the chai'ity so highly
spoken of in scripture, as the greatest of the christian
graces — the bond of perfectness — the end of the com-
mandment, should be limited to creatures, and have
no respect to the great and glorious Creator. More
especially since it is to be observed,
P
H4 Chanty , the Essence [Ser. VII.
2. That true benevolence is impartial.
Whenever this principle is in the heart, it will be
exercised, not only towaixls all proper objects ; but
towards them respectively in some suitable propor-
tion : that is, according to their several characters,
capacities, and importance ; as far as these are knovvn
to us. It is no instance of partiality to regard the
life of a man, more than that of a beast ; because it
is really an object of much greater consequence.
Nor, for the same reason, to be more concerned to
have the life of an eminently great and useful man
preserved, than the life of one very wicked, or very
insignificant ; who is likely to do much mischief, or
little good. In like manner, it is not partiality, but
rather ^liat is essential to the impartiality of true
benevolence, to regard God, and his glory, more
than all the interests of any man, or even of the
whole created universe. The reputation of a worthy
man, every one will allo^v, ought to be more highly
valued than the life of an inferior animal : but the
meanest animal — the least insect — the most despi-
cable reptile, bears a greater proportion to the im-
portance of man ; than the most valuable man, or
than the highest angel, or than the vvhole creation,
does to God. Compared with him, " the nation^
are as a drop of a bucket, or the sm.all dust of the
balance : they are accounted less than nothing."
Accordingly, supreme love to God, is every where
in scripture, made the grand characteristic of a good
man.
That the charity of the Bible is impartial, as now-
explained, appears from our Saviour's summary of
the law and the prophets. To love my neighbor as
myself, supposing an equality between us, is to be
quite impartial : and to love God with all our heart
and soul, mind and strength, is to come as nearly up
to what is due to a being infinitely great and good,
ns our limited and weak capacities will permit.
Sei'. VII.] of Moral Virtue. il5
I may observe further, that it belongs to the im-
partiality of true benevolence, to regard the several
interests of the same person, or being, in some pro-
portion to their comparative weight or worth. It
values, is tender of, and endeavors to preserve and
promote, the outward estate, the reputation, the lib-
erties and lives, the good of the bodies and souls of
men, proportioiiably to the apprehended importance
of these their rcspective interests. But,
3. I must not omit to observe, that disinterested-
Jiessy is another essential property of true benevo-
lence.
It is ^vritten, " Israel is an empty vine, he bring-
eth forth fruit unto himself. " It is written, "Char-
ity seeketh not her o^vn." It is ^mtten, " In the
last days perilous times shall come ; for men shall be
lovers of their own selves."
Selfishness is so universally condemned, and so
much is said in the scriptures against self-seeking,
that one would think no labored proof were necessary
to convince any man \vho believes the Bible, or any
man of common sense, whether he believes the Bible
or not, that self-love cannot be the primary source of
dW true virtu€ and religion. Yet, however strange,
so it is, many great philosophers, and some learned
divines, have been professedly of opinion that the
best actions of good men, and their most virtuous
affections proceed from a mere regard to themselves,
as their first principle and last end. They think
that a well regulated self-love, will influence a man to
whatsoever things are honest, just, amiable, or of
good report : though a misguided self-love, often
leads men into the reverse of all these. That as,
v^^henever Ave transgress the rule of right, it is fiom
a wrong idea of our ov.n interest ; so, v^^henever we
conform to that rule, it is only with a view to our
own interest, rightly understood. Accordingly they
116 Charity^ the Essence [Ser. VII.
suppose, as one of their poets hath said, " Self-love,
and social, are the same."
And several systems of divinity, widely different
in other respects, agree in this, that all religion, at
bottom, is nothing but self-love. They go upon the
supposition that simiers are converted, either by a
mere conviction that it is necessary for their personal
safety and happiness to lear God and keep his com-
mandments ; or by a persuasion that Christ died for
them^ whence religious affections are excited from a
principle of natural gratitude : and that the converted
love God, only because they believe he loves them,
and designs their salvation.
Now, it is granted, that to live soberly, right-
eously, and religiously, is both for the temporal and
eternal interest of every man. It is granted that
men may be influenced to the external duties of mor-
ality and religion, by a mere regard to their own
safety arid happiness. It is also granted that a sort
of social, and of religious affections, may arise alto-
gether from' an apprehension of the friendship of
men, or of the kindness and love of God. It is
granted, moreover, that ingratitude is an evidence of
extreme depravity : that >ve are under greater obli-
gation to love a kind friend, than an unmerciful
enemy ; and that good men love God with more
fervency of affection, because he hears their suppli-
cations and loads them daily with his benefits ; and
because he haih r'iven his dear Son to redeem their
souls from destruction.
But, notwithstanding all these things are true, it
doth not thence follow, nor can it be admitted, that
those actions or affections vvhich proceed wholly
from self-love, in any of these ways, are at all of the
nature of real religion, or of true social virtue.
For scripture proof of the qontrary, in addition to
the passages refered to already, two or three texts
may be sufficient. The first I shall adduce is in
the book of Job ; see chap. i. 8 — 12 verse. "The
ISei
VII.] of Moral Virtue. 117
Lord said unto Satan, Hast thou considered my ser-
vant Job, that there is none like him in the earth, s
perfect and aii upright man, one that feai-eth God,
and escheweth evil ? Then Satan answered the Lord
and said, Doth Job fear God for nought ? Hast not
thou made an hedge about him, and about his house,
and about all that he hath on every side ? Thou hast
blessed the work of liis hands, and his substance is
greatly increased in the land. But put forth thine
hand now, and touch all that he hath, and he will
curse thee to thy face. And the Lord said unto Sa-
tan, Behold, all that he hath is in thy power."
We here find, not only that the malicious and
subtile accuser, takes it for granted on all hands, that
a mere mercenary religion was really no religion at
all ; but ^ve see the Most High himself, implicitly,
concedes, in the plainest manner, that if what Satan
had insinuated were true. Job's character as an up-
right man, must be given up. For in answering this
allegation of the adversary, the matter of fact only is
disputed, and permission is given to put that matter
to the severest trial.
The next passage which I shall mention, in proof
that disinterestedness is essential to true benevo-
lence, is one that respects the love of oar fellow-
men ; and is Matt. v. 43 — 47, where our Saviour
says, " Ye have heard that it hath been said. Thou
shalt love thy neighbor and hate thine enemy : But
I say unto you, Love your enemies, bless them that
curse you, do good to them that hate you, and pray
for them who despitefully use you, and persecute
you ; that ye may be the childi-en of your Father
in heaven : for he maketh his sun to rise on the
evil and on the good, and sendeth rain on the just
and on the unjust. For if ye love them that love
you,, M'hat reward have ye ? do not even the publi-
cans the same ? And if ye salute your brethren only,
vvhat do ye more than others ? do not even the pub-
licans so ? "
118 Charity^ the Essence £Ser. VII.
Is it not asserted, or most manifestly implied, in
these words of our great Teacher, that our love of
others, if it at all resembles the divine benevolence,
or is any evidence of our being born of God, must
be disinterested ? or must not be of that kind which
is excited merely by the goodness of others to us ?
I will add, in direct scripture proof of this point,
only the second great commandment ; " Thou shalt
love thy neighbor as thyself." This, in the lowest
construction, must mean, that we are required to love
others with the same sincerity, or to beai' them the
same kind of good will, that we do ourselves. Now,
no man loves himself for the sake of his neighbor
only : the command must therefore be understood
as enjoining, that we love our neighbor, not merely
for our own sake.
And as it is an evident doctrine of scripture, so
it is a plain dictate of reason and common sense, that
there is nothing of virtue in the love we bear to a
fellow- creature, or of piety in our love of God, un-
less it be disinterested. No one feels obliged to
another for a kindness done him, when he is well
satisfied it was not out of any real good will to him,
but merely from some selfish motive. And when
we read in histor}-, of actions apparently the most
generous, they instantly lose all their glory, if it be
discovered that the agent's own interest or honor, was
his only inducement. The case is the same res-
pecting the Pharisaical devotee, or the vain-glorious
martyr. Self-seeJving, when it is seen, whatever
may be the means, is not the tiling for which a man
is admired by his neighbor.
Indeed, to suppose self the primary principle, and
only ultimate end, of the virtuous and good, is ob-
viously to confound all real distinction between the
best and the worst of characters. All men, and un-
doubtedly devils also, have self-love enough ; and
aie capable of all those actions and afiections which
have this only, for their basis. If, therefore, this
Ser. Vn.] of Moral Virtue,- 119
were the bottom principle in the virtuous and good,
it is plain, there would be no essential difference of
character between saints and sinners, or between the
angels of heaven and devils in hell. All the differ-
ence would be merely circumstantial ; arising from
the different conditions in which they are placed,
the different treatment they receive, and the different
ideas they have of the disposition of other beings
towards them, or of their own interest.
Enough has been said, I think, to make it evident
beyond all reasonable controversy, that the charity
intended in the New-Testament must be disinterest-
ed, as well as impartial, universal benevolence.
We will now inquire, as was proposed,
II. How this is the end of the commandment.
On this, we must be brief.
By the commandment, I conceive is meant, the
whole moral law. In this extensive sense the word
is used, Psal. cxix. 96, " I have seen an end of all
perfection ; but thy commandment is exceeding
broad." Prov. vi. 23, " The commandment is a
lamp, and the law is light." Rom. vii. 9, *' I was
alive without the law once ; but when the command-
ment came, sin revived, and I died." And that this
is meant by the commandment in our text, seems
probable by what follows in the next verses : " From
which some having swerved, have turned aside unto
vain jangling ; desiring to be teachers of the law,"
&c. Nor is there any difficulty in seeing how what
is here asserted of it will hold true, if we understand
the commandment in this universal sense. For,
1. . The end of the commandment is charity, as the
design of God in every part of his holy law , was pure
benevolence. Deut. vi. 24, " The Lord command-
ed ws to do all these statutes, to fear the Lord our
120 Chafiiy, the Essence [Scr. VIL-
God, for our good alvvays, that he might preserve us
ahve."
2. The end of the commandment is charity, as
true benevolence will lead us to feel and conduct in
all respects, as the divine law requires. Christ is
said to be the end of the law for righteousness to
them that believe, because he hath fulfilled all right-
eousness for them. And in like manner, charity is
the end of the commandment, because love is the ful-
filling of the law. Had we an ultimate and supreme
respect to the glory of God, and a proper concern for
the good of our neighbor, we should keep all the ten
commandments, with readiness and delight : and
denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly ; as the grace of
God that bringeth salvation teacheth. It is very ob-
vious, that a due degree of impartial, disinterested,
universal benevolence, would be an effectual restraint
from every thing which the moral law forbids, and a
prevailing excitement to all those duties and virtues,
which either the law or gospel requires.
3. The end of the commandment is charity, as
witliout this there can be no such conformity to law
or gospel, in any of our actions or affections, as will
partake at all of the nature of righteousness and true
holiness. The apostle says, " Though I speak with
the tongues of men and of angels, and have not char-
ity, I am become as sounding brass, or a tinkling
cymbal. And though I have the gift of prophecy,
and understand all mysteries and ail knowledge ;
and though I have all faith, so that I could remove
mountains, and have not charity, I am nothing. And
though I bestow all my goods to feed the poor, and
though I give my body to be . burned, and have not
charity, it profiteth me nothing." He means there
is nothing in any of these which is praiseworthy, or
which will be recompensed at the resurrection of
Ser. VII.] of Mcr a! Virtue. 12l
the just, if sincere love to God and men be totally
wanting. And this is perfectly agreeable to reason
imd common sense. Certainly no gifts, nor benefi-
cent offices, nor fortitude, nor flaming religious
zeal, can please God, if we have no ultimate view
to serve and glorify him. Certainly no action can
have the least moral excellency, if the agent have
no benevolent intention. Take away ail true benev-
olence out of any thing which is esteemed a virtue,
and you take away all the virtuousness of it, accor 1-
ing to the feelings of every man's conscience. Let
us try this with respect to justice. Let us suppose
a judge that feareth not God, neither regardeth man ;
but to avoid trouble or escape reproach, he does jus-
tice in some cases : or suppose him, from custom, to
have contracted a habit of passing righteous senten-
ces, so that he takes a kind of pleasure in it ; but
without any thoughts of serving God, or doing good.
What virtue can there be in this, any more than there
is in a pair of scales when they give just weight ?
Let us try it with respect to truth. Is there any vir-
tue in saying that which is true, without any benev-
olent or good design ? If so, then it must be a virtue
to speak the truth to rocks and hills, v\ hen ore is
alone, and knows that no creature hears him. Speak-
ing the truth in love, is virtuous : to speak it ou- of
malice, is vicious : to speak it without i'ltendi .g
good or ill, is idle and impertinent. The apostle
says to the Ephesians, " Putting away lyi'ig, spe.ik
every man truth with his neighbor." And he enf jr-
ces it by this very good reason ; "for we are mem-
bers one of anodier." The goo 1 of every socief-y ;o
which we belong, requires of us a sacred regard <"0
veracity in all our words. Withou*: this there cou;i
be no mutual confidence ; no administering justice ;
no knowing what ought to be done for the decision
ot most controversies. But if we have no reo-ard to
the commandm.eiit enjoining it, nor to he e:ul ot the
comnn-iadment — vhe good of society or of individu-
Q
122 Charity f the Essence [Ser. VII.
als, no duty is done in speaking the truth. It is the
same with respect to meekness. We may be angry
and not sin ; and we may sin in not being angry.
We do well to be angry when God is dishonored, or
when our neighbors are grossly injured. Meekness
is commendable as far as it proceeds from a concern
for the preservation of peace with men, and from
respect to the command of God. For these reasons,
*' charity sufFereth long, and is not easily provoked."
But if we are not influenced by this principle, nor
these motives, however long we may suffer abuses
without resentment, there is no more virtue in it, than
in the patience of a stump or stone. It is the same
respecting humility. To be kindly affectioned, and
thence in honor to prefer others, is amiable : but that
lowliness of mind which arises from no disposition to
render honor to whom it is due, however it may make
us cringe and give place, can be nothing but despi-
cable meanness, or the want of a manly spirit. And
thus it is respecting all other things which are ac-
counted moral virtues, or christian graces. There is
nothing gracious or virtuous in them, any further
than they imply a truly generous disposition. Be-
nevolence, as now explained, is the life and soul of
every thing spiritually good.
By way of improvement ;
1. It should hence seem, that it might be known,
without much difficulty, what a man's true character
is — whether he have any real religion or not. The
specific difference between a saint and an unregenerate
sinner, being reduced to a single point, one would
think, that difference might be discovered, to the cer-
tain knowledge* of a real christian, that he has, and of
the false professor, tliat he has not, this all decisive
mark of grace. Yet,
2. It concerns us to search and look, and it may
hence be seen needful to search diligently, whether
Sen VII.] of Moral Virtue, 123
we have this root of the matter in us. There are
many counterfeits of a benevolent temper and con-
duct. There are many ways in which self-love may
put on the appearance of social or divine ; and there
are many lower instincts of kindness, which are apt
to be mistaken for real goodness of heart. If no-
thing short of disinterested, impartial, universal be-
nevolence, will stand the final test, what reason is
there to fear that multitudes will at last find tliemselves
to have been fatally deceived ?
Lastly ; Let christians hence be excited to covet,
and by practice, and all other proper means, to cul-
tivate, this all-important virtue. *' Exercise thyself
unto godliness," was the counsel of Paul to Timothy.
As our bodily limbs, so the habits of the soul, are
strengthened by exercise. Let us then, in this way,
as well as by reading, meditation and prayer, seek to
invigorate the law of kindness — the royal law, ac-
cording to the scriptures. . I conclude with the ex-
hortation. Col. iii. 12, 14. " Put on, therefore, as the
elect of God, holy and beloved, bowels of mercies,
humbleness of mind, meekness, long-suffering : —
And above all these things, put on charity, which is
the bond of perfectness."
SERMON VIII.
ON SELF-LOVE ; OR REGARDING ONE'S OWN HAP-
PINESS.
HEBREWS XI. 2G.
For he had resjiect unto the recoinjience of the reward.
.UST not then the doctrine be false,
which supposes disinterestedness, essential to all real
virtue or religion ? Moses, the great law-giver of
Israel, was certainly an eminent saint : and his eaily
choice to which these Avords have reference, has al-
ways been thought an illustrious instance, not only
of a strong faith in the promises of God, but also of
extraordinary piety and true patriotism : Yet, in
thus choosing, it seems he Was influenced by self-
interest. An expectation of being a gainer by it in
the end, was his governing motive. Nor is this
mentioned at all to his reproach ; but rather in his
commendation. " By faith, Moses, when he was
come to years, refused to be called the son of Pha-
raoh's daughter ; choosing rather to suffer affliction
with the people of God, than to enjoy the pleasures
01 sin for a season ; esteeming the reproach of Christ,
greater riches than the treasures in Egypt : for he
had respect unto the- recompeiicc of the reivard.''''
126 On hamng a Regard to [Ser. VIII.
In order to a just statement, and right under-
standing of this matter, it is now proposed,
I. To consider what the recompence of reward
was, to which Moses had respect ; and how far he
was influenced by this motive. And,
II. To inquire what the doctrine of scripture is,
and what is the dictate of common sense, concern-
ing self-love, and acting from motives of self-interest.
In the first place, let it be considered, what the
recompence of reward was, to which Moses had
respect.
Possibly the honor of delivering the people of God
from their cruel oppressions in Egypt, and the ex-
pected happiness of inheriting with them the prom-
ised land of Canaan, flowing with milk and honey,
might be motives of some weight with him. It is
not to be believed, however, that any thing of an
earthly nature was his principal, much less his only
object. Nor are we to imagine that any temporal
recompence, is at all intended by the apostle in our
text. Unquestionably, the reward here meant, is
the same that is spoken of in the tenth and sixteenth
verses of this chapter ; as what Abraham, and others
before mentioned, sought, desired and looked for —
*' A city that hath foundations; a better country,
that is, an heavenly." Though little is said in the
Old Testament scriptures, of the future blessedness
of the righteous, compared with the gospel, wherein
Christ hath brought life and immortality to light ; yet
according to the apostle, those ancient patriarchs had
some faith and hope of another world. And, be-
yond a doubt, the crown of righteousness — the in-
heritance incorruptible, and undefiled, and that fadeth
not away, which animated the christian martyrs, is
to be understood in our text, by the recompence of
the reward.
Ser. VIII.] one^s own Happiness. 127
We were further to consider under the first head,
how far Moses was influenced by this motive. It is
not to be thought that his owti happiness, even his
eternal happiness, was the only thing to which he had
an ultimate respect. From his subsequent history it
very evidently appears, that he had a supreme regard
for the glory of God, and a disinterested concern for the
good of his people. On several occasions, when it
seemed to be the divine purpose to destroy the whole
congregation of Israel in the wilderness, at once, the
grand anxiety of Moses, was for the honor of God's
great name. He also often manifested a most generous
concern for the preservation of the chosen tribes.
At the foot of Sinai, when they had m-de a molten
god, and offered sacrifice to the idol, and the Lord
said to Moses, " I have seen this people, and be-
hold it is a stiff-necked people : now, therefore, let
me alone that I may consume them, and I will make
of thee a great nation," Moses still intercedes, " Oh,
this people have sinned a great sin, and have made
them gods of gold : Yet now, if thou wilt, forgive
their sin : and if not, blot me, I pray thee, out of
thy book which thou hast written."
I do not indeed apprehend his meaning to be, that
he wished his name might be blotted out of the book
of life, rather than to have the people of Israel cut off.
He could not suppose that his being excluded for ever
from the divine favor, would be of any avail for their
salvation ; nor does the manner of his intercession in-
timate that he offered to be blotted out of God's book,
whatever he might mean by it, as the condition of
their being spared. He does not say. If they cannot
be forgiven without^ blot me, I pray thee, out of
thy book ; but if they cannot be forgiven at alL
That is, if they must die, let me die with them. It
is only, I conceive, a strong manner of saying, that
his being made a great nation, could by no means
reconcile him to the thoughts of having all the other
tribes and families destroyed.
128 On hamng a Regard to [Ser. Villi
But whatever construction we put upon the words j
it is evident from them, and from the other passages
to which I have refered, that Moses had a disinter-
ested concern for the people of Israel, and for the
glory of God : and that his own private good was
not the only object, to which he had an ultimate
respect.
II. We ^vill now inquire what the general doc-
trine of scripture is, and what is the dictate of com-
mon sense, respecting self-love, and acting from mo-
tives of self-interest. And here,
1. It is agreeable to both, I think, that actions
which proceed merely from self-love, have no praise-
worthiness in a moral view : or, that when we have
no ultimate regard to any thing but our own interest
or honor in what we do, our m.ost specious deeds are
not at all virtuous.
Thus the scriptures plainly teach. " If ye lend
to them of whom ye hope to receive," says our Sav-
iour, *' what reward have ye ?" And the apostle says,
" Though I bestow all my goods to feed the poor,
and though I give my body to be burned, and have
not charity, it profiteth me nothing." It is the plain
meaning of these passages, and of many others, that
if self-love be the alone principle from which we act,
or if our own interest or glory be our only ultimate
end, however much -we may promote the good of
others, or the glory of God, with a subordinate view,
there is nothing rewardable or praiseworthy in our
seeming piety or liberality.
And this is evidently the common sense of man-
kind. Actions esteemed laudable, are ever suppos-
ed to imply disinterested goodness. When we know
thdt the man who treats us \vith great courtesy and
respect, is only courting our friendship ; or that the
man who relieves us in our straits and necessities,
has nothing in viciv but to be thought liberal, or to
Sen VllL] ojic''s o'lm Happiness. 129
get something by it in the end, do we think him at all
entitled to our esteem or gratitude ? When we are
well satisfied that the noisy patriot, is only seeking
popularity and promotion, and cares nothing for his
country, do we ever admire him as a virtuous char-
acter ? When it is well known that the man Avho
praj s aloud in the corners of the streets, who fasts
often with a sad countenance, or who offers himself
to die as a martyr, does all to be seen of men, is he
ever thought truly religious ? " For m.en to search
their own glor}%" says Solomon, " is not glory."
And every one feels, that mere self-seeking, is not
virtue.
2. There is such a thing as selfishness, which the
word of God condemns, and which all mankind con-
demn, as a vice. The apostle evidently speaks in a
way of censure or crimination, when he says, " All
seek their own things:" and when he foretels that
men shall be lovers of their own selves, as the cause
of evil times, and of all manner of abominable works.
And who is there that does not consider a selfish,
contracted disposition, as mean, odious, and detesta-
ble ? On this particular there is no need of enlarg-
ing. Yet,
3. I do not think lliat the sin of selfishness
consists in the natural principle of self-love. I do
not think it is either a dictate of common sense, or a
doctrine of scripture, that it is wrong for a man to re-
gard his ov.ii interest. If this ^vere a thing in itself
-ivrong, it would be so in every degi-ee, and in all
cases. It would be vv-rong to have the least desire of
our own happiness, in itself considered ; or to be
influenced at all by the hope of enjoying good, or by
the fear of suffering evil. But this, certainl}^, is not
agreeable to common sense. No one supposes that
it is criminal to labor in an honest calling, to procure
the necessaries and comforts of life ; or that ail work-
R
130 On bamig a Regard to [Ser. VIII.
ing for wages is a sin. It is never thought that tak-
ing prudent care for the preservation of one's heahh,
or good name, or outwai'd estate, is unlawful, or un-
becoming a christian. We may use unlawful means,
for preserving and furthering any of our valuable in-
terests ; but to vdhit them, or to endeavor to secure
and advance them, without transgressing any of the
rules of righteousness, is what no man's conscience
condemns.
Nor is it less evident that God does not condemn,
all regard to our own happiness, as a moral evil. He
requires that we should love our neighbor as our-
sehes ; but no where does he forbid us to love our-
selves, as well as our neighbors. In the scriptures
both of the Old and New- Testament, we ai^e urged to
duty by considerations adapted to operate upon the
principle of self-love. Threatenings and promises,
of a personal nature, relating both to the life that now
is, and that vdiich is to come, are abundantly made
use of to dissuade men from the ^vays of sin, and to
induce them to the practice of righteousness : whence
it evidently appears, that being influenced to the ex-
ternals of religion and virtue, by a view to our own
interest and safety, is not in itself sinful.
But if the sin of selfishness doth not consist in
self-love, in what does it consist ?
I answer, in not loving God and our neighbor :
in not being bene-\-olent. The difference betweeji a
truly benevolent man, and one totally selfish, I con-
ceive, is simply this : the former is kindly affection-
cd towards all ; the latter cares for none but himself.
I knov/ of no reason VvC have to think, that the most
selfish man has a stronger principle of self-preser^a-
tion, or a greater concern for his own happiness,
than a good man ha^. All the radical fault in the
iirst, I apprehend, is, he has nothing of that love
Vv'hich is the fulfilling of the law — he is destitute of
that charity which is the end of the commandment.
Men may think more highly of themselves than they
Ser. Vlil.J (fne''s own Happiness. 131
ought to think — they may have the self-lo\'e of
esteem or complacency in an inordinate degree :
but the self-love of benevolence, or the desire of
one's o\vn happiness, absolutely considered, is prob-
ably never to excess. Comparatively, it may in-
deed be excessive ; and always is, in the unright-
eous, or the imperfectly righteous. But then what
renders it so, may be only the \v'ant, or deficiency, of
disinterested benevolence. Being disposed to wish
Avell to others, doth not, that I know of, at all lessen
good will to one's self : it only regulates its opera-
tions. It restrains us from pleasing ourselves, and
from promoting our own interest, in ways displeas-
ing and injurious to odiers : and it excites to self-
denial, and giving up one's own good, when the
greater good of one's neighbor, or of the public, so
requires.
Perhaps the most disinterested beings in the uni-
verse, have as tender a conceiTi for their own Dreser-
vation, and enjoyment of good, as the most selfish.
But thus much is certain, I conceive, and hath now
been sufficiently evinced, that self-Io^•e, considered
simply as the desire of one's own safet}'- and hapoi-
ness, is not sinful.
4. There is such a thing as acting from respect
to the recompence of the reward, or from the
hope of inheriting the promises, -which is virtuous
and commendable. There is a kind of happiness,
the desire of v/hich implies holiness.
When our Saviour exhorted his hearers to labor
for that meat Avhich endureth unto e\'eriasting life,
undoubtedly he set before them a moti\e by v.hich
they would have done v* ell to have been influenced.
When he said, " Mary liath chosen the good part
^^"hich shall not be taken from her," he evidently
comrriended her choice. When he directed his dis-
ciples to give their alms in secret, telling them they
should be rewarded openly ; when he said, " Love
132 On ha'uing a Regard to [Ser. VIII.
your enemies, and do good and lend, hoping for no-
thing again, and your reward shall be great ;" and to
a particular person at another time, " When thou
makest a feast, call the poor, the maimed, the lame,
the blind ; and thou shalt be blessed : for they can-
not recompense thee ; for thou shall be recompensed
at the resurrection of the just ;" he plainly consid-
ered having respect to this recompence, as truly wise
and praiscAvorthy. To the like purpose I may take
notice of the words of the apostle, Rom. ii. 6, 7,
where, speaking of the day of the revelation of the
righteous judgment of God, he says, '^ Who will
render to every man according to his deeds. To
them v.'ho, by patient continuance in v/ell-doing,
seek for glory, and honor, and immortality, eternal
life." The Bible is full of passages in which this
motive to duty is proposed ; and in which, being
influenced by it, is represented as laudable.
The truth of the matter respecting self-love, ap-
peals to be this : The general desire of happiness is
common to ail ; hov ever perfectly holy, or however
totally depraved. In this, therefore, there is nothing
of moral excellency, or of moral evil. It is found,
indeed, in all sensitive nature ; in beasts and insects,
as \\ ell as in our omu species. In rational creatures
it will leiid to virtue or vice, to holiness or sin, ac-
cording to their moral taste or disposition. Wicked
men, through their depravity of nature, consisting in
the want of a benevolent temper, place their happi-
ness in the gratification of selfish appetites and pas-
sions only—" tlie lust of the flesh, the lust of the
e} es, and the pride of life." They mind earthly
things — the ple^.^iures, honors, and riches of this
v.orid, as their chief good. And in the pursuit of
these, not regarding the glory of God or the good of
their rjeiglibor, they are led, unless restrained by
se*i:sh prudence, to intemperance and le^^dness, to
frauds and oppressions, to envy and revenge, to wars
and fightirigs. Those, on the contrary, who have
Ser. VIII.] one''s ovm Happiness. 133
been renewed in the spirit of their mind, by having
had a principle of universal benevolence created in
them, place their happiness in the advancement of the
gi-eatest universal good. They love God supremely ;
and to glorify him, is their chief end. They love
the Lord Jesus Christ in sincerity ; and therefore to
be w ith him where he is, that they may behold his
glory, is their ultimate hope : to believe in him,
while nov/ they see him not, fills them with unspeak-
able joy. They love their neighbor as themselves;
and hence they consider the interest of others as their .
oAvn, and take delight in doing good to all, as they
have opportunity.
The reason why seeking the joys above is virtu-
ous, whereas setting our affections on things on the
earth is vicious, is not merely because the former
ai'e greater, or more durable, but because they ai-e
of a different nature. The pleasures of the spiritu-
ally minded in the life which no\v is, are an object
of praiseworthy pursuit. The delight of the carnally
Hiinded are despicable and base, though supposed
to be in the life to come. There is nothing better,
in being influenced to painful labors and self-denials,
by an expectation of the Pagan Elysian fields, or of
a Mahometan paradise, than by the hope of similar
indulgences and gratifications here on the eaith.
The eternal recompence of reward, to m hich good
men, like Moses, have respect, is a heaven of holi-
ness. It consists in seeing God's glory, and the
good of the universe, most highly advanced, and iu
joining to advance them. Hence, being influenced
to well-doing and patient suffering by this hope, is
not only innocent ; it is virtuous ; it is noble ; it is
divine. Such ^vas the hope, and the joy, set before
Jesus himself, the author and finisher of our faith ;
for which he endured the cross, despising the shame.
By way of inference and application,
1. It may be seen from what has been said. That
representing godliness and righteousness, as the
134 On having a Regard to [Ser. VIII.
scriptures do, in an interesting light, is not inconsist-
ent with reason, or with common sense.
It has been objected to the Bible, by some unbe-
lievers, by one at least, that it is a selfish system.
That it teaches us to love God and virtue, not for
God's and virtue's sake, but for our own sake.
Now, it must be admitted, that the holy scriptures
set life and death before men, to persuade them to
forsake the ways of sin, and turn their feet unto the
testimonies of the Lord : and likewise that the in-
spired writers address themselves to our natural grat-
itude, by representations of the goodness of God to
the children of men, as an inducement to love, adore
and serve him. But it has been proved, I appre-
hend, in the preceding discourse, that neither natur-
al self-love, nor natural gratitude thence proceeding,
is a principle in itself sinful, or from which it is
wrong to be influenced to act. It has also been seen,
that though the Bible makes use of motives adapted
to work upon the natural feelings of men, to awakeu
their attention to the things which belong to their
peace and duty ; yet it never supposes that we have
any true holiness, unless we love God and virtue for
their own sake ; or not merely from selfish princi-
ples. The scripture system of morals, is certainly
as disinterested as it ought to be, according to reason
and common sense. By manifestation of the truth,
it will commend itself to every man's conscience,
as being perfectly right in this respect.
2. What has been said may furnish an answer
to one very metaphysical objection, on' the other
hand, against the doctrine of disinterested benevo-
lence. It is sometimes contended, that there can be
no such thing as disinterestedness. That, on sup-
position any place their happiness in glorifying God,
and doing good ; still tlieir own happiness, is their
only ultimate object.
Ser. VIII.] one^s otvn Happiness. 135
To this, the answer is ; one who has no ultimate
regard to the glory of God, or the good of his neigh-
bor, cannot place his happiness in glorifying the one,
or in doing good to the other. As well might one
Avhose palate nauseates every sweet thing, persuade
himself to love honey, by representing to himself the
pleasure he should take in eating it, if he did. In
this sense, the saying of Solomon is true, " If a
man would give all the substance of his house for
love, it would be utterly contemned ;" that is, total-
ly unavailing. One may wish for his OAvn sake, that
he loved God and virtue ; but neither this wish, nor
all the world if he had it to give, could make a man
sincerely love them, who has no disinterested good-
ness. Taking pleasure in glorifying God, and do-
ing good to men, presupposes that we love them for
their own sake ; and cannot be the effect of a desire
to love them, for the sake of that pleasure. This,
therefore, cannot be the happiness of a totally selfish
man ; or a selfish kind of happiness.
3. The preceding observations upon this subject,
may administer comfort to some doubting christians.
I have heard some bemoan themselves, and express
anxious fears that they have no grace, because they
find so much in their hearts of self-love. Because,
in denying ungodliness and worldly lusts, and living
soberly, righteously and religiously, they feel them-
selves so much influenced by the dread of future
misery, and the hope of eternal happiness.
Let such be reminded, that looking for the blessed
hope and glorious appearing of Jesus Christ, is the
very motive by which " the grace of God that bring-
eth salvation teacheth us," so to deny ourselves, and
so to live. That the promise of a crown of life, is
an inducement to be faithful unto death, set before
us by our righteous Judge.
Let them also be told, that the natural desire of
their own safety, though not a virtue, is as strong in
135 On bcmng a Regard to [Ser. VIII.
the godly, as in the ungodly. Neither the desire of
happiness, nor the dread of being miserable, though
ever so ardent, is any evidence that one is not a chris-
tian ; though something more is necessary to make
it evident that one is a christian.
4. From what has been said, the self-deception of
some others, who have perhaps no doubts of their
good estate, may be detected. It seems to be thought
by many, that if the happiness of heaven be the main
object of one's pursuit, he has certainly been born
from above. This is true indeed, if the happiness
of heaven be rightly understood, and really desired*
But a mistake here is very possible. An idea of
heaven suited to the natural dispositions of men, is
not confined to Pagans and Mahometans. The
thoughts of white robes, crowns of gold, and rivers
of pleasures, not spiritualized, may be very delight-
ful to a carnal mind. By such hopes, the sensualist,
the worldly-minded, and the vain-glorious, may be
animated to do and suffer great things. Unless you
hunger and thirst after righteousness ; unless you are
seeking for spiritual happiness, your hopes of heaven
are vain : You are yet in your sins.
5. Let this text and subject be improved in a use
of exhortation to all, to seek first the kingdom of
God, and his righteousness.
Moses, we are told, when he was come to years,
chose rather to suffer affliction with the people of
God, than to enjoy the pleasures of sin for a season.
And did he not make a prudent choice ? Had he
continued in the court of Egypt, as the son of Pha-
raoh's daus;hter, he mis-ht have induls^ed the lust of
the flesh, the lust of the eyes, and the pride of life, in
a high degree. But ho^v long, ago ^vould all these
Gratifications have been at an end ? Great were the
aiHictions which he suffered w ith the people of God :
hut all these sufferings, likewise, have now long
Ser. VIII.] oiie''s ow?i Happiness. 13?
been over. Long has he enjoyed the' glorious re-
compence of reward to which he had respect ; and
he will enjoy it to all eternity.
Will you not then, those of my readers who are
come to yeai-s of discretion, though young, be per-
suaded to make a similar choice ? Will you not re-
nounce tlie vanities of this present Avorld, and the
service of diverse lusts and pleasures, and make that
happiness which will be permanent and soul-satisfy-
ing, the object of your most earnest pursuit ? Should
you hereafter see innumerable others in the king-
dom of heaven, and yourselves shut out, how bitter
will be your lamentation and self-reproach ? Be per-
suaded to have respect to such eternal consequences ;
to pay a serious attention to the one thing needful ;
and to choose the good part, which shall not be tak-
en from you.
S
SERMON IX.
ON THE UNIVERSAL SINFULNESS OF MANKIND.
1 JOHN I. 8.
If ive say that we Mve no sirij we deceive ourselves, and the
ti'uth is not in us.
XN nothing do we more hate the hght, and
shut our eyes against it, than in regard to our own
sins : and yet, in nothing is it of greater importance
to us, that we should come to the knowledge of the
truth. Not only must the unregenerate be effectual-
ly convinced of sin, before they will in earnest attend
to the gospel of their salvation ; but it is very neces-
sary that the renewed, and even the holiest saints on
earth, should have an abiding sense of their remain-
ing imperfections ; and should see that sin still dwel-
leth in them, and often easily besets them. This is
necessary to awaken them to constant watchfulness,
and exertion in the spiritual warfare ; to excite them
to walk humbly with God, and to make them see
their need of daily pardoning mercy, and of further
sanctifying grace. Great care is therefore taken in
the holy scriptures, to guard persons of all characters
agaiiist trusting in themselves that they are righteous,
or thinking more highly of their innocence than they
p^ught to think.
140 The unhersal Sinfulness [Ser. IX.
Whether any in the days of the apostles, carried
this self-fiattery so far as to imagine themselves whol-
ly free from sin, which gave occasion for the caution
in our text, I am not able to say. Some such, how-
ever, it is said, there now are. I understand it is
the professed opinion of one sect among us, who
have compassed sea and land to make proselytes,
that sinless perfection is attainable in this life ; and
that many of them vainly boast of being themselves
already thus perfect.
But it is not merely with a view to them, or to
the refutation of this tenet of theirs, that I have now
made choice of these words. There are many other
erroneous opinions, too common at all times and in
all places, the tendency of which is to make sinners
flatter themselves in their own eyes, and not see that
their iniquity is hateful. And many who are not
much erroneous in speculation, from mere careless-
ness and stupidity, often feel as if they were whole,
rich and increased with goods, and had need of noth-
ing. This short passage of scripture, given by in-
spiration of God, if duly attended to, may lead to
a detection of all such delusions ; and, it is hoped,
may be profitable for doctrine, for reproof, for cor-
rection, and for instruction in righteousness, to all
these sorts of persons.
That the truth of what the apostle here asserts may
be more fully illustrated, I shall begin with a particu-
lar inquiry into \a hat things are sinful, in a moral
agent : Shall then show that it is a gross self-decep-
tion, for any of mankind in this world, to think they
have no sin : and lastly, shall consider, how^ it is to
be understood that the truth is not in us, if we say
thus.
Our first inquiry, is concerning the things which
ought to be accounted sinful, in a moral agent : or,
to answer the question, What is sin ?
Ser. IX.] of Mankind. 141
On this question we have iDeen taught, and some
of us still teach our children to answer : " Sin is any
want of conformity unto, or transgression of, the
law of God." But the apostle John, in another
chapter of this episde, according to our translation
at least, seems to have given a more limited defini-
tion of sin. He says, " Whosoever committeth sin;
transgresseth the law ; for sin is the transgression of
the law." It is however to be observed, that his
word, \_anomia^'\ which our translators have render-
ed, "the transgi-ession of the law," properly sig-
nifies, a delation from law ; whether by going
beyond it, or not coming up to it. Want of con-
formity, as well as transgression, may therefore be
comprehended in his meaning.
But we will consider sins of commission, in the
first place ; and then inquire whether there must not
be sin in the heart, prior to these ; and also whether
v/e may not be guilty of sins of omission, besides
these.
Respecting sins of commission, or transgression,
it is to be observed,
1. That whenever our external actions are wrong-,
and such as God hath forbidden, we transgress the
la^^', and commit sin.
Under this particular are comprehended all idola-
try ; all worshipping of false gods, or making graven
images, and bowing down before them : all profana-
tion of the Lord's day, by spending any part of it in
unnecessaiy secular labors, or idle diversions : all
disobedience to parents, and undue disrespect to su-
periors, or any others : all murders, and unjust wars
and contentions : all suicide, and intemperance : all
lewd and lacivious conduct : and all robbery, theft,
cheating, extortion and oppression in our dealings.
Dom^ any of these things, is evidently transgressing,
142 The unher sal Sinfulness [Ser. IX,
aiid committing sin. The Avrath of God is plainly
revealed from heaven, against all such ungodliness
and unrighteousness of men.
2. All wicked words, w^hether profane, or false, or
slanderous, or obscene, are sins of commission. It
was the resolution of David, " I will take heed to my
M^ays, that I sin not with my tongue." It is a prov-
erb of Solomon, " In the multitude of words there
wanteth not sin." Our Saviour says, " Every idle
word that men shall speak, they shall give account
thereof in the day of judgment : for by thy words
thou shalt be justified, and by thy \^^ords thou shalt
be condemned." And the apostle James tells us,
*' The tongue is a fire, a world of iniquity : it set*,
teth on fire the whole course of nature, and it is set
on fire of hell."
3. We may transgress, and commit sin, in only
the secret thoughts of our hearts. To these, the
divine law extends ; though human laws cannot take
■cognizance of them. The tenth commandment is
express to this purpose ; "Thou shalt not covet."
And the sixth and seventh, according to our Saviour's
exposition, impHcitly forbid, all unreasonable anger,
and every libidinous desire. The um'ighteous man
is required to forsake his thoughts ; and it is said,
" The /i?oz/^/6^ of foolishness is sin." Not, indeed,
all thinking of folly or wickedness. We ought often
to think of our own sins, that we may repent of them ;
and sometimes of the sins of others, that we maj-
reprove them. And we may have evil thoughts sug-
gested to us, by wicked men or evil spirits, withoi;^
being able to avoid it, and without being faulty.
Bat that sin may be committed in the thoughts, in-
tents, or desires of the heart, when it proceeds no
iurther, is an undoubted truth. To devise evil, to
meditate revenge, or to think of any wickedness,
with a wish to perpetrate it, or with complacerxy in
;t, is certainly sinful.
Ser. IX.] of Mankind. 143?
That men may commit sin in the thought, wordy
and deed, will not be much disputed.
We \^dll now inquire, whether nothing faulty is
imputable to us, besides sins of commission : or.
whether there may not be, what is truly of the nature
of sin, prior to, or distinct from, actual transgres-
sions. On this, I observe,
1. The Bible appeai-s to speak of positive sin in
the heart of man, antecedently to sinful actions, or
vv^ords, or even thoughts ; and as being the cause of
all these.
I do not suppose indeed, that there are any evil
principles or instincts in us, so radical, that they
must have been created, by the immediate power of
God. The corruption of our m hole nature, I be-
lieve, primarily consists in the want of original right-
eousness, or of a good disposition. From self-love,
and those appetites and passions which are not in
themselves sinful, when one is destitute of virtue,
that is, of the governing love of God and his neigh-
bor, I conceive, will naturally be formed, all those
roots of bitterness which springing up trouble us.
That there are, however, propensities to evil ac-
tions in depraved human nature, seems plainly
taught in the holy scriptures ; and this appears ne-
cessary to be supposed, in order to account for the
sinful volitions of men, and their wicked external
conduct. Our Saviour says, " From within, out of
the hearty proceed evil thoughts, blasphemies, mur-
ders," &c. The apostle James speaks of the lusts of
men, which war in their meinbers, whence come
wars and fightings : and he says, " Do ye think that
the scripture saith in vain, The spirit which dwelleth
in us, lusteth to envy ?" And tlie apostle Paul com-
plains of a laiv in his members, v\'arring against the
law of his mind : a laiv of sin, working death : a
ki\v that when he v\-ould do good, evil was present
144 T'he iinhersal Sinfulness [Ser. IX4
with him. By all which phrases, in these several
passages, this idea seems plainly intended and ex-
pressed ; that there are in fallen man, propensities of
nature to moral evil. And that it must be so, may
be concluded from the evil volitions and actions of
men, with as much certainty as the tree is known by
its fruit, or as any cause can be leai'nt from its con-
stant visible effects.
But if this be the evident fact, that we have such
lusts which war in us ; such laws of sin ; such pro-
pensities to choose the evil and refuse the good ; un-
doubtedly, these lusts, as well as the warring of
them ; these laws, as well as their operation, must be
sinful. If the fruit be corrupt, the tree is also cor-
rupt. It is agreeable to scripture, as well as reason
and common sense, that the nature of a moral agent
may be holy or unholy. The psalmist saySj when
praising the Lord, " Thou art goodj and doest
good." And we always suppose that the Most
High is worthy of praise for \vhat he ?>, and not
merely for what he does : for the perfections of his
nature, and not merely for his wonderful v/orks. But
if God is to be praised for being good, as well as for
doing good ; for the same reason we are to be blamed
for being bad, as v/ell as for conducting ill. And do
vve not always thus judge, in accusing or excusing
one another ? Is not a man of an envious, revengeful,
malicious disposition, whether at present provoked
or not, to the actings or feelings of these passions,
ever looked upon in an odious light ? Is not such
a disposition itself, universally disapproved, and
thought hateful ?
2. It seems, I think, to be the doctrine of scripture,
and not disagreeable to the dictates of common sense,
that mere neglects of duty, and merely the v/ant of
virtuous affections, are sinful, in a moral agent. I
put the want of good affections and the omissions of
tluty together, because a proof of the criminality of
them cannot well be separated.
Ser. IX.] of Mankind. UB
It hath been said, (though not by them of old
time,) that " all sin consists in positive volition and
exercise.''^ None, consequently, in principle, or in
being unprincipled : none in the weakness, or total
want, of virtuous and religious affections : none in
the omission or careless performance of any duty. It
is said, that in not loving God or our neighbor ; in
not repenting, or not believing in Christ ; in not
being merciful or just ; in not ever doing any good,
we are guilty of no sin.
But by whomsoever, or by hov/ manysoever, all
this is said, it should not be received without exam-
ination. " To the law and to the testimony :" as
far as any " speak not according to this word, there
is no light in them."
That all sin consists in positives, is a position
the truth of Avhich, the very phraseology of scripture,
on this subject, gives us some reason to suspect.
Sin is generally expressed by negative terms : un-
holiness, ungodliness, unrighteousness, iniquity. Is
there no wwholiness, in the want of holiness ? no mi-
godliness, in not having any godliness ? no z/wright-
eousness, in not being righteous ? no iniquity, in
never paying any regard to justice and equity ?
But we hg.ve greater witness than that of mere
names and phrases. How often have prophets and
apostles, and how often has the Author and Finisher
of our faith, blamed and condemned men for deficien-
cies and neglects ; for the want of pious and benevo-
lent affections, and for the omission of religious and
social duties ? \Vlien our Saviour said to some of
his heai'ers, " I know you, that ye have not the love
of God in you ;" he meant, one would think, to
charge them with that Avhich was not altogether
faultless. And we know he upbraided those afnong
^Adiom most of his mighty works had been done,
denounced woes upon them, and told them it would
be more tolerable for Sodom and Gomorrah than for
them, "because they repented not.'' It was like-
T
146 ' The unhersal Sinfulness [Ser. IX<
wise a saying of his, " He that beliei)eth not is con-
demned aheady, because he hath not believed.''^ In
his parable of the man that had been robbed, and lay
Avounded and half dead ; he evidently supposed that
the Levite and priest, who passed by, w^re very cul-
pable, for not showing kindness to one of their own
nation, in such circumstances of distress. And in
his representations of the day of judgment, he hath
taught us in the strongest manner, that men will then
be condemned for mere neglects of duty. Thus, in
the parable of the talents left with servants to be im-
proved for their lord during his absence ; the one
who had made no use of his talent, is, for that reason
called a slothful and ivicked servant, and ordered to
be cast into outer darkness. And in the plainer ac-
count which follows, of the proceedings of that great
and awful day, where we are told that the Judge will
say to them on his left hand, " Depart from me,
ye cursed, into everlasting fire ;" the only crimes
charged as the cause of this terrible sentence, are sins
of omission. " For I was an hungred, and ye gave
me no meat : I was thirsty, and ye gave me no drink :
I w^s a stranger, and ye took me not in : naked, and
ye clothed me not : sick, and in prison, and ye visit-
ed me not." These condemned sinners aie repre-
sented, indeed, as replying against their Judge, and
justifying themselves : but how do they do it ? by
pleading to the insufficiency of the charge, or by say-
ing they were accused only of negatives, which are
nothing ? Not at all ; the only plea they thought it
possible to make in their defence, was denying the
matter of fact. " Lord," say they, " when saw we
thee an hungred, or athirst, or a stranger, or naked,
or sick, or in prison, and did not minister unto diee :"
The*Judge answers them, " Verily, I say unto you,
In as much as ye did it not to one of the least of
these, ye did it not to me. " It is added, " And these
shall go away into everlasting punishment.'' To
the same purpose are the "words of the apostle James ;
Ser. IX.] of Mankind. 147
" He shall have judgment without mercy, who hath
shewed no mercy."
Many other texts might be adduced ; but these
ai'e apprehended to be proofs abundantly sufficient,
that, according to the scriptures, deficiency of right
affection, and neglect of duty, are damnable sins.
And are not these evidently criminal, according to
reason and common sense ? Do we not always con-
demn others, ^\ hen they have no benevolent concern
for us, and pay no attention to us in our necessities
and distresses ? And do we not sometimes condemn
ourselves, for the mere want of those affections, and
omission of those duties, which Ave owe to God, and
to our neighbor ? Were men recusable of no other
crimes than such as these, must not every mouth be
stopped, and all the world stand guilty before God ?
Several things, I kno\v, ai^e said on the other side :
for ever since the fig-leaves of our first parents, ma-
ny inventions have been sought out by mankind, to
cover their moral nakedness.
It is said, that to suppose there can be any evil in
merely not loving and obeying God, or in not being
friendly or just to men, is to place sin in that Vvhich
is absolutely nothing.
But it may be replied, tliatto suppose there can be
no sin in deficiencies or omissions, is to make abso-
lutely nothing of all positive duty. Had we nothing
to do, for doing nothing we should not be to blame.
But this is not the case. ~Wc have duties incumbent
on us ; and therefore in not doing them, there is
blameworthiness. The divine lav/ does not run al-
together in negatives ; as certainly it ought to have
done, if in positives only, there v/ere any moral e\'i!.
Each of the ten commandments, as they have gen-
erally been explained, imply something required, as
well as something forbidden. And the tv.o first and
greatest of them, according to our Saviour, on which
hang all the law and the prophets, are positl\'e!y ex-
pressed. '' TIiou shalt love the Lord thv God with
148 The iinhersal Sinfulness [Ser. IX,
all thine heart ; and thou shalt love thy neighbor as
thyself." Can it then be thought, that if we had on-
ly avoided the whole of what is forbidden, without
doing any of the things required, we should have
been faultless ? That if we had never hated God nor
our neighbor, though we had never loved either of
them at all, we should have had no sin ? God's an-
cient revolted people were exhorted, both to cease
to do evil, and learn to do well. Christians, in re-
gard to their conversation, have both a negative and
a positive injunction given them. " Let no corrupt
communication proceed out of your mouth ; but
that which is good, to the use of edifying, that it may
minister grace to the hearers." And, " The grace
of God \ihich bringeth salvation teacheth us, that,
denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly, in this present
world." Have we then done all, when we have left
off doing evil, but never learnt to do well ? when we
have abstained from those evil communications which
corrupt the manners of others ; but have never said
a word tending to edify them, or to do them any
good ? when we have denied ourselves, in regard to
impious practices and earthly aifections ; but have
wholly neglected w orks of righteousness, and all the
positive duties and exercises of religion ? In a word^
are we to think that not to do any thing, is no sin ;
and, consequently, that doing nothing, is the whole
duty of man ?
It is said. If merely not doing be a sin, then stocks
and stones are great sinners.
But as this argument goes upon the same ground
as the foregoing ; so it is fully answered by the apos-
tle James : " I'o him that knoweth to do good, and
doth it not," says he, " to him it is sin." Moral
agents only, are capable of being to blame, whether
in motion or at rest. Stocks and stones, having no
duty to do, are blameless in not doing any : but a
Ser. IX.] of Mankind. 149
man, cannot always lie still, like them, without
blameworthiness.
It is said that wheFxCver ^ve neglect any duty, we
will the neglect of it, or are doing something which
is sinful : that whenever we are wanting in any good
exercise of heart, we have an evil exercise in opposi-
tion to it ; and that it is only for these opposite exer-
cises, volitions and actions, that either God or our
own heart condemns us. But I know of no evidence,
that the first part of this assertion is true ; and the
last part of it, I think, is evidently false.
I am not certain, that whenever we neglect any
duty, we will the neglect. It used to be thought
there were careless neglects, as Avell as wilful neg-
lects. And I am persuaded that persons are often
very faulty in omitting duties, without designing to
omit them. For instance ; one ought to have visit-
ed a sick or bereaved neighbor ; and intended it at
a certain time, and never determined the contrary :
but when the time came, he wholly forgot it ; and
the only blameable cause of such forgetfulness, was
his not having a duly benevolent concern for the per-
son in distress or affliction. I am not certain, that
when a man neglects what he ought to do, he is al-
ways doing what he ought not. He may be taken
up about some business which is la^vful, and which
would have been his duty, were it not for his neglect-
ing another duty to which, at present, he has a more
pressing call. I am not certain, that whenever one
is deficient in any virtuous affection, he has just so
much of that vicious affection w^hich is its reverse.
It is very possible that the priest and Levite, in our
Saviour's parable, might have had no enmity to the
man who lay wounded by the way-side. The only
fault represented, and the only one which need be
supposed, was their v/ant of charity.
If, however, it wox^. the case, that a man alAva}'s
hates, those whom he does not perfectly love ; that
whenever a man omits what he ouarht to do, he wills
150 The universal Shifiihiess [Ser. IX,
the omission of it ; or that one is always wickedly-
employed, when he neglects any duty ; still these are
different faults, and he is doubly guilty. Ceasing to
worship the true God, is one thing ; worshipping
false gods, is another : hence the Holy One of Israel
says, Jer. ii. 13, " My people have committed fujo
evils ; they have forsaken me, the fountain of living
waters, and hewed them out cisterns, broken cis-
terns, that can hold no water."
The arguments now mentioned, are the only ones
worthy of notice, which I recollect to have heard or
seen, in support of the strange tenet, that not loving
God, or our neighbor, or not doing any good, is
no sin. Whether these have any real weight, every
one must judge.
There is one particular more, which I designed
briefly to have illustrated under the present head :
namely, that the mere want of a good disposition, in
one who has the natural capacities of mankind, is
a moral evil.
For the truth of this, as well as the foregoing
particulars, I think, we have the concurring full tes-
timony of our best witnesses and guides, on all mor-
al and religious subjects — scripture and common
sense. Paul resolves all the darkness of understand-
ing in the heathen Gentiles, all the ignorance that
was in them, and all their alienation from the life of
God, into the blindness of their heart. In the Old
Testament, God's chosen people are often spoken
of as being criminally stupid, in not having eyes to
see, and ears to hear, and a heart to understand. And
our blessed Saviour, who was never angry without
a cause, looked round upon men with anger, we are
told, being grieved for the hardness of their hearts.
By hardness of heart is meant, insensibility — an un-
feeling disposition — a temper of mind incapable of
the love of God, of Godly sorrow for sin, or of any
true benevolence. And who is there that has never
had his indignation excited, at seeing such hard-
Ser. IX.] of Mankind. 151
heai1:edness ? Is it not a failing, which may well pro-
voke something more than pity, for a man to be
unfeeling, or totally miapt to feel, for any besides
himself ? Certainly, an unprincipled man — a man of
no generosity or integrity — one altogether destitute
of an honest and good heart, is considered universally
as a blameable chai-acter.
But it is time to close the present discourse. May
we all learn not to flatter ourselves, until, too late,
our iniquity is found to be hateful. " He that cov-
ereth his sins shall not prosper ; but whoso confes-
seth and forsaketh them shall have mercv."
-«*' ^' " n '■
SERMON X.
ON THE UNIVERSAL SINFULNESS OF MANKIND^
1 JOHN I. 8.
If ive say that nve liave no siuy ive deceive oursehea, find tliti
truth is not in us.
XN order to the more full illustration of what
is here asserted, I undertook to show — What things
in us are sinful — That it is a gross self-deception in
any of us to say, We have no sin — and, How it is to
be understood that the truth is not in us, if we say
this.
We have hitherto attended only to the first of these
heads ; or to the important and disputed question,
What is sin ?
In general, it was said, agreeably to the ansA\ er in
our shorter catechism, that sin is justly imputable to
us, whenever we transgress any of the command-
ments of God : and also, ^vhenever we are not per-
fectly conformed to the whole moral law, in our lives,
and in our hearts.
More particularly, on the one hand, it was observ-
ed, that every forbidden action we do ; every wicked
word we speak ; and every evil thought we indulge,
or affection we feel, and every propensity of nature in
us to any thing not perfectly right, is sin. On the
U
154 The unhersal Sinfulness [Ser. X.
other hand, a more labored proof was attempted, that
any want of conformity to the law of God, must be
sinful, in creatures of our capacities, and under our
obligations. That if we neglect, or imperfectly per-
form, any duty ; if we have not the love of God in
us, or are wanting in good will to our fellow-men ;
if we do not repent, or do not believe in Christ ; or
if we be destitute of, or deficient in, a right temper of
mind : in a Avord, unless we do perfectly well, and
are perfectly good, so far sin lieth at our door.
I now proceed, and shall endeavor to show,
11. That if any of us say we have no sin, we de-
ceive ourselves. That is, if we think thus : for so
the apostle is certainly to be understood. We may
deceive others, by saying whsiX. we know is false ;
but to believe a lie, being imposed upon by our own
hearts, is self-deception.
Perhaps it may be thought, that no one will imagine
concerning himself, what is here supposed ; and
therefore that the point now before us needs no proof,
and will admit of little profitable enlargement. But
it is really one of the most difficult points to establish,
to the sensible conviction of every man's conscience.
Not that there Avould be any difficulty in it, were it
not a truth Avhich is against every man, and Avhich
therefore every man "\\ ill be against. Were it not
that the hearts of men, which are full of pride and
selfish partiality, will be ever ready to fill their heads
•with sophistical arguments in their own exculpation.
■Only exhibiting the general proofs that all men are sin-
ners, which might soon be done, would consequential-
ly prove, that any one must be self-deceived, who sup-
poses he has no sin. But I shall be more particular :
and attend to the several senses in which one may say
this, and the several grounds on which it may be
said. A man's meaning, when he says it, may be ;
that he never has been guilty of any sin ; or he may
Sen X.] of Mankind. 155
mean only, that now he is free from all sin. And ac-
cording to the different senses in which this is said,
the grounds that men go upon in saying it wSSS. be
different. We will go over the several groimds on
which men may say this, in one or the other of these
senses ; and see if we cannot discover the fallacy of
saying it in either sense, on any ground.
1. Some may say in their hearts that they have no
sin, and never have had any, because they imagine
that they have always meant A\-ell, and done the best
they could. If they have not done so much as some
others, it has been because of their want of talents, or
of opportunities ; and not because of any ^\•ant of a
willing mind. If they have sometimes dishonored
God, or done hurt to their fellow- men, it was owing
to ignorance, or to inadvertency, and not to any bad
intention. They have always endeavored to do right,
and can recollect few if any instances in which they
have conducted much amiss. Thus it ^vas with the
young ruler who came running to Christ, and res-
pectfully inquired of him w hat good thing he must
do, that he might have eternal life. When our Sav-
iour directed him to keep the commandments, and
mentioned several of them, he readily replied, " All
these have I observed from my youth up ; what lack
I yet?"
But if on this ground any say they have no sin,
certainly they deceive themselves. " The command-
ment is exceeding broad." No man can think that
he has never been guilty of any transgiession of
God's perfect law, nor of any want of conformity to it,
when he rightly understands all that it forbids, and all
that it requires. But unconvinced sinners have al-
ways some cloak for their sins. The present im.per-
fect state of fallen man, is an excuse ever ready at
hand. We know that we come short ; and Ave know
that we transgress : but who does not ? or how is it
possible that such poor frail creatures should be as
156 The unhersal Sinfulness [Ser. X,
holy as angels ? "The spirit is wiUing, but the flesh is
weak." We wish to be perfect; but it is not in
our power. Thus men justify themselves. And
they would indeed be altogether justifiable, were this
truly the case. *' If there be a willing mind, it is ac-
cepted," in all cases, " according to that a man hath."
But that any imagine their wills or v, ishes are so
good, can be owing only to the deceitfulness of sin.
The want of a disposition, is all the inability we labor
under to do whatever God requires of us. Paul says,
indeed, he found a law that when he would do good,
evil was present with him. This, however, was the
law of sin — the remainder of depraved nature. His
desire to do the whole will of God was sincere ; but
it was not perfect. He found much in himself that
was contrary to it, whence he was often overcome
by temptation. This he acknowledges to be sin
that dwelt in him. He speaks of it as a crime, not
as an excuse.
But the heait which is desperately wicked, is
deceitful above all things ; who can know it ? Those
in whom its depravity is total, have often no real
apprehension of its being depraA ed at all. Their im-
potency to that which is good, and to keep them-
selves from what is evil, they conceive to be in their
heads, or hands, or feet ; and know not that it is in
their hearts. Hence they complain of it as a weak-
ness, and do not condemn it as any wickedness.
Some, however, insist that their inability renders
them excusable, let it be where it will, and what it
will. If the seat of it be in their heart, they cannot
help it. They were born m ith such depraved dispo-
sitions, and they are unable to alter them : how then
is having them, or acting according to them, their
fault ? Just as if a bad heart were not at all blameable
in itself. Just as if it were not our duty to do good, or
to abstain from doing evil, any further than we have
an inclination. Do we ever reason thus, except in
our own case ? Do we not ahvays think others faulty
Sen X.] rf Mankind, 157
when they do ill, though we charitably believe their
hearts are no better than our owti ? What father is
there that doth not condemn an undutiful son ? a\ hat
master is there that doth not blame a disobedient ser-
vant ? what man is there that doth not ciy out
against a neighbor who hath slandered him, or de-
frauded him, or robbed and Wounded him ? And yet
tlie undutiful son, the disobedient servant, the slan-
derer, the defrauder, the robber, or murderer, may
all plead not guilty on this ground, as well as any sin-
ner against God. They have all Avicked hearts t
they were born Avith them ; and cannot alter them,
nor try to alter them. Men will for ever condemn
others, when injured or abused, notwithstanding such
an excuse as this : if therefore we justify ourselves
on this ground, our own mouths condemn us : if
we say that we are perfect, because we do as well as
can be expected from imperfect creatures, it proves
us perverse.
2. Some excuse themselves, as if they had no sin,
under a notion that they are not free agents.
Our wills, say they, are governed by motives, as
constantly, as invariably, as necessarily, as the heav-
enly bodies are moved by attraction ; or as the rivers
run, and a stone falls, by gravitation. Besides, God
hath fore-ordained whatsoever comes to pass. All
the volitions and actions of men are according to his
fixed eternal purpose ; and are under the perfect
guidance of his uncontrolable Providence. Conse-
quently, we never could have done, or said, or
thought, otherwise than exactly as we have. How
then can we have any more moral agency than inani-
mate matter ? or how can we be any more to blame
than the winds or waA^es, for any irregularities ?
To this formidable argument, which bids fair for
excluding all possibility of praise or blameworthi-
ness out of the v/hole universe ; I answer,
158 The unhersal Sinfulness [Ser. X.
(1.) It is not the instability, the contingence, the
randomness, with which a being acts, that consti-
tutes him a free agent ; nor is it the regularity, con-
stancy, or necessity,, of the motions of inanimate
bodies, that makes them not free. Were all the re-
volving planets and comets at full libeity from all the
laws of nature, they would not be free agents, any
more than they now are. Nor are intelligent crea-
tures less free, because they are actuated regularly,
and with a kind of necessity, by certain laws or prin-
ciples of action ; than if they had nothing, either in
or out of themselves, to stimulate or restrain them.
If all bodies in the material world ^-ere to be let loose
from all the laws of nature, and from the governing
Pro^ddence of God ; and could they be supposed to
move at perfect random, having nothing to direct
them ; still their motions would not be voluntary ;
and therefore, they would not be free agents. On
the contrary, angels and men, though acting necessa-
rily according to their own dispositions ; though in-
fluenced always by motives ; and though under the
entire government of an over-ruling Providence, may
yet act altogether voluntarily ; and, of consequence,
with the fullest conceivable freedom of moral agency*
I answer,
(2.) That kind of necessity which implies an im-
possibility of acting otherwise than agreeably to
one's own mind, is essential to the liberty of a mor-
al agent.
If the actions of rational beings, were not necessa-
rily according to their own dispositions, they would
not be free. Such actions would not be their actions.
They could have no government over them, and would
deserve no praise or blame for them. If a man could
act entirely contraiy to his own will, or could will
entirely contrary to his own disposition, what a
strange kind of h-eedom would he have ! Would any
one wish for such freedom ? would any one fault him-
Sen X.] of Mankind. 159
self, or even his neighbor, for volitions and actions
which were thus free ? Were it possible for God to
act contraiy to the infinite holiness of his nature ; or
were it possible for him to change his nature, and
become disposed to cruelty, falsehood and unright-
eousness ; Avould he be a more free agent, a more
glorious Being, or more worthy of our confidence,
adoi-ation and praise ?
That liberty to act either way, in all cases, contra-
ry to the inclination of the agent, as well as accord-
ing to it, for which some contend, is a kind of liberty
inconsistent with all moral agency. Such necessity
as implies an impossibility of acting, or willing to
act, otherwise than agreeably to one's own disposi-
tion, is essential to that freedom of a moral agent,
^^hich alone can render him deserving of praise or
blame, for any actions. And this is all the necessi-
ty which need be supposed, in the spontaneous ac-
tions of men. I answer,
(3.) To say that we have no sin, because we have
no freedom ojF will, is most plainly contrary to scrip-
ture, and to all common sense.
The whole Bible evidently goes upon the suppo-
sition that man is a free agent ; and so do all man-
kind, in their treatment of one another. If we
imagine that men have not that freedom which is
necessary to constitute them moral agents, and to
render them capable of "moral evil, what must we
think of all laws, exhortations, counsels and reproofs,
human and divine, which are given to mankind ; and
of all punishments inflicted upon or threatened them.
If men were mere machines — if, like the heathen gods
of wood and stone, they could not do evil, neither
were it in them to do good, to give them any com-
mands would be palpably absurd ; to counsel or
admonish them would be perfect nonsense ; to re-
prehend or punish them, would be most unreasona-
ble and unjust. And on this supposition what must
16© The iinhenal Sinfithiess [Ser. X.
we think of the plainest dictates and feelings of our
own minds ? Do we not resent the injuries done us
by our fellow-men, in a very different manner from
what we do any hurts received jfi-om inanimate
things ? Are we not angiy with the insti'uments of
our suffering pain or damage, in the one case, as we
are not in the other ? Do we not all of us feel that
law written on our hearts, of which the apostle
speaks — the law of conscience, accusing, or else
excusing one another ? We must disbelieve the
whole word of God ; we must contradict the most
evident belief of all mankind, and we must give up,
as illusory and false, the plainest feelings of our own
minds, before w^e can suppose ourselves such neces-
saiy agents, as to be incapable of blameworthiness,
But,
3. Some may say, that they are chai-geable with
no sin, because they have never done that which will
eventually be any damage. They have never hurt
God, nor the creation of God. All will end well ;
therefore, " Whatever is, is right." Right, not only
in Him who eternally planned it, and providentially
orders it ; but right in the actors of it. God will
not appear less glorious in the end, nor will there
be less happiness in the universe, for us, or for any
of our actions. On the contrary, whatever we have
been, or whatever we have done, \^^as designed and
ordered by infinite wisdom, as necessary for the
greatest universal good. Why then should we be
sorry for it, or condemn ourselves, or be con-
demned ?
This imagination, like the forementioned ones,
at first appearance, exalteth itself as an impregnable
fortress for the defence of sinners : but when judg-
ment is laid to the line and righteousness to the
plummet, it m.ust be swept away, with other refu-
ges of lies and hiding places of falsehood. Reason
and conscience, if only attended to, will tell every
Ser. X.] of Mankind 161
man, that when he has acted wickedly, and with a
wicked mind, he is not at all the less to blame, be-
cause the intended mischief is prevented by another ;
. or because the evil action is made the occasion of
good. And the holy scriptures abundantly inform
us, that God views the matter in this light. Hcyused
Nebuchadnezzar as his battle-axe, to cut down his
enemies ; and as his rod for the chastisement of his
revolted chosen people. Howbeit, since he meant
not so, neither did his heart think so ; but it was in
his heart only to enrich and aggTandize himself, by
destroying nations not a few; God says, " When I
shall have performed my whole w^ork upon mount
Zion, and on Jerusalem, I will punish the stout heart
of the king of Assyria, and the glory of his high
looks."
How is it that the actual damage arising from the
iniquities of men is prevented, and tJiat they are made
the means of good ? It is generally and principally by
the punishment of them. Thus God made the op-
.pressions and obstinacy of Pharaoh and the Eyptians,
the occasion of his name's being declaied throughout
all the earth, by overthi'owing and drowning them in
the Red Sea. And thus will he get glory to himself,
and, in displaying his holiness, will exceedingly in-
crease the happiness of the good part of the intellect-
ual creation, from the sins of all finally impenitent
woi'kers of iniquity, by the terrible punishment of
them in that lake of fire, whence the smoke of their
torment shall ascend up for e\ er and ever.
Who can say that God would not actually be hurt,
in his glory and happiness ; or that eternal damage
W'ould not be done to the universe,, by every sin, were
it not that he can thus ease himself of his adversaries,
and be avenged on his enemies ? Were it not that he
Avill shew his wratli, and make his power known, in
their exemplary punishment ; except they make their
peace with him, in the w^onderful way provided? AVere
it not that those who walk in pride, he is able to abase,
W
162 The imhersal Sinfulness [Ser. X*
and will abase ? And shall we think that sin is no sin,
and deserves no punishment, because God Almighty,
by punishing it in such glorious justice, can vindicate
his own injured honor, and secure the greatest gen-
eral good ! If any can seriously imagine this, I know
not to what strong delusions they may not be left, or
what strange lies they may not believe.
But there are some others who only say that they
have now no sin, though once they were great sinh rs.
Either they think themselves perfectly sanctified ; or
that perfect holiness is not required of them ; or else
that their sins are done away, in every sense, by the
atonement of Christ, and the pardoning mercy of
God. We v:\\\ consider each of these claims to in-
nocence, separately and distinctly.
1 . Some say they have no sin, fi'om an imagina-
tion of their being perfectly sanctified. God is able,
indeed ; did it seem good in his sight, to sanctify
•men v, holly in this life : but that he never sees fit to
do it, v/e have abundant reason to conclude from his
Avord. There are left upon sacred record, not only
great sins of some of the holiest men, but also the
humble confessions of most eminent saints ; such as
Job, David, Isaiah, and Paul, that they were far from
having attaiiied to sinless perfection. It is also de-
manded, " Who can say, — I am pure from my sin ?"
And it is expressly said, '' There is not a just man
upon earth, that doth good, and sinneth not." From
ail which it may be concluded, with great certainty,
that if any say their sanctification is perfect, it is but
a vain boast, or a foolish self-deception. But,
2. Some may say that they have no sin, from an
imagination that perfection is not now required of
them. They may suppose that the old law, demand-
ing a perfect life, and a perfect heart, is disannulled ;
and a new one substituted, making sincere obedience
only, the whole duty of a christian. This notion
Ser. X.] of Mankind. 163
they ground, I suppose, on such texts as Rom. vi. 14,
'' Ye are not under the law, but under grace." But
if that, text, and others Hke it, have reference to the
moral law, they must be understood of it, only as a
covenant oi works. Believers are delivered from even
die moral law in this view : that is, they are not under
its condemning sentence to eternal death, however
numerous and aggravated their sins may have been ;
and they have the promise of eternal life, though their
obedience is still imperfect. This is implied in their
being justified freely by the grace of God, through
the redemption of Jesus Clirist. And this is all the
sense in which they are not still under the moral law.
Certainly they are not delivered from the law of per-
fection, as the rule to which they are bound in duty
to be conformed. To suppose any man delivered
from this law in that sense, is to suppose it right, for
him to do that which is in some measure wrong. It
is to suppose that, without sinless perfection, one can
be perfectly free from sin : tlian which nothing can
be a more express contradiction. If on this ground,
any imagine they have no sin, tliey are certainly
deceived.
3. There is one ground more, on which some say
this ; namely, because it is supposed that their sins,
past, present, and to come, are all blotted out and done
away by the blood of Christ, and by the pardoning
mercy of God. And indeetl, the expressions of scrip-
ture are very strong in some places, respecting the
deliverance of believers, by these means, from all sin.
As to the imputed atonement of our Redeemer, it is
said, Rom. viii. 1, " There is now no condemnation
to them who are in Christ Jesus." And ver. 23,
34, " Who shall lay any thing to the charge of
God's elect. It is God that justifieth : who is he
that commendeth ? it is Christ that died." As to
the pardoning mercy of God, we read, Psal. xxxii.
J, 2, "Blessed is he whose iniquity is forgiven,
164 The tinhersal Sinfulness [Ser. X.
whose sin is covered ; Blessed is the man unto whom
the Lord imputeth not iniquity," Psal. ciii. 12,
*' As far as the east is from the Avest, so far hath he
i^moved our transgressions from us. " Micah vii. 1 9,
*' Thou wih cast all their sins into the depth of the
sea." And Acts iii. 19, " Repent, — and be con-
verted, that your sins maybe blotted out." From
the literal language of such texts as these, were there
nothing to teach us otherwise, we might be ready to
suppose, that on repentance and faith in the blood of
Christ, sinners were delivered from all desert^ as well
as from all daiiger^ of -wrath and punishment. But
conscience, and reason, and the general current of
scripture, all jointly testify that this cannot be the *
case. Nothing is more plainly contrary to reason,
than that a man should cease to be fmdty^ when his
sins are forgiven ; or that the blanieivorthiness of one
person, can be taken away by the suffering of another.
Nothing is more contrary* to the feelings of every
true penitent, than either of these suppositions. Nor
can any thing be more contrary to the express decla-
rations of God's word ; or to his evident dealings
with good men. How is this consistent with the hu-
miliation, mourning, and remorse for their sins, so
often expressed by saints, botli under the Old Testa-
ment and the New .'' How is this consistent with the
many reprehensions given to good men, in all parts of
the Bible ? how is it consistent with God's threaten-
ings to visit, and with his so often actually visiting,
the transgression of his children with the rod, and
their iniquity Vv ith stripes ? Those who have no sin,
deserve no corrections or rebukes ; and have no occa-
sion for godly sorrow, or self-reproach.
The forgiveness of sins, by Avhatever strong figu-
rative terms it is sometimes expressed, can really in-
tend no more than the remission of their eternal
punishment. The atonement of Christ, thougii infin-
ite, only delivers believers from the Vv'rath to come.
The justification of christians, however full, doth
Ser. X.] of Mankind. " Ifij^
not imply that, even by imputation, they are so right-
eous as to have no sin, justly imputable to them.
Repenting sinners, believing sinners, pardoned and
justified sinners, are sinners still. They have as
much reason as ever, and more reason than ever, to
remember, and be confounded, and never open their
mouths any more, because of their shame, when God
is thus pacified to\vard them after all that they have
done. For any on this ground, to iniagine that they
cease to have any blameworthiness, is certainly a
very great self-deception.
And it may be observed, that to guard against an
idea that believers become free from ill-desert, by
their interest in the atonement of Christ, appears to
be the particular design of our text. For the apostle
having said, " The blood of Jesus Christ cleanseth
us from all sin," he immediately adds, " If we say
that we have no sin, we deceive ourselves."
It remains to be considered, how we are to under-
stajKlthat the truth is not in us, if we say this.
I suppose the meaning is, not merely that in our
tliinking thus there is no truth ; but that we ha.ve not
in us the truth of religion. Tliis, however, must bo
understood with some qualification. I do not appre-
hend that a man's implicitly saying he has no sin, is
any certain evidence of his having no gi-ace. Men
may hold opinions which imply that no man has any
sin, and yet be as sensible of their own sins as if diey
held no such inconsistent opinions. Or men may
have such "^^Tong ideas of certain gospel doctrines as
imply, by way of necessary consequence, that believ-
ers in Christ are free from all blamewordiiness ; and
yet blame themselves, for all their transgressions and
moral imperfections, as much as odiers do who ha\'C
no such erroneous apprehensions. Nor do I think
but that good men may say explicitly, that they have
no-sin, through inadvertence. In the heat and huny
166 The unwersal Sinfulness [Ser. X.
of dispute, a man may be driven to admit the conse-
quence of what he maintains, when nothing is further
from his settled inward sentiments. I suppose it is
only when a man says this in his heart, or when he
seriously belives it, that his saying he has no sin, is
an evidence of his having no holiness. And thus
understood, this last assertion in our text, appears not
incredible, or uncliaritable.
Certainly one who has always thought he had no
sin, cannot be a true christian ; because such an one
cannot have had either repentance toward God, or
faith toward our Lord Jesus Christ.
And if any seriously believe that they have noix)
no sin, on whatever grounds such an imagination may
be built, it is not unreasonable to suppose they can
have no grace.
Ifaperson thinks that he is sanctified wholly, or
has already attained to sinless perfection, have we not
reason to suspect, and even to conclude, that he
knoweth nothing of religion, as he ought to know ?
When Isaiah saw the Lord sitting on a throne high
and lifted up, and the seraphims covering their faces ;
while they cried, " Holy, holy, holy is the Lord of
hosts ; the whole earth is full of his glory ;" he
says, " Then said I, Woe is me ! for I am undone,
because I am a man of unclean lips, and I dwell in
the midst of a people of unclean lips." When the
Lord answered Job out of the whirlwind ; that holy
man could only say in reply, " I have heard of thee
by the hearing of the ear ; but now mine eye seeth
thee : Wherefore I abhor myself, and repent in dust
and ashes." And he had said long before, while
maintaining his integrity ; " If I justify myself, mine
own mouth shall condemn me : if I say I am perfect,
it shall also prove me perverse," From such con-
fessions of the best of men, and from many other
things in the holy scriptures, it may well be conclud-
ed, that those who imagine they have attained to per-
fection in holiness, are only alive without the law, like
Paul while a pharisee.
Ser. X.] of Mankind. 167
But if persons think they have no sin, because
they are under a new law, which allows of some sin,
certainly neither the truth of scripture, nor common
sense, can be in them.
And must it not be evident, also, that, if any really
suppose all desert of punishment or blame is taken
away from them by the atoning blood of Christ, or
by the pardoning mercy of God, they are not true
christians. Good men go mourning all their days
because of the iniquities of their youth, and under a
humbling sense of their remaining imperfections.
But this, surely, is inconsistent with their feeling as
if, by reason of the imputed righteousness of Christ,
or from any other cause, no sin were now justly im-
putable to them.
On the application of this subject, only a few
thoughts will be suggested.
1. Hence learn not to place much dependance on
the high professions any make, or the great opinion
they appear to have, of their ovv^n goodness. Such
professions and apprehensions, are generally an evi-
dence of insincerity, or self-deception, rather than of
eminent real piety. Our Saviour says, " Whoso-
ever exalteth himself shall be abased." And again,
" He that speaketh of himself, seeketh his own glo-
r}^" Yet, in this way, many have acquired, and still
acquire, great popularity. " Of this sort are they
which creep into houses, and lead captive silly wo-
men," and silly men. " While they speak great
swelling words of vanity," relating their own Av^onder-
ful experiences, and proclaiming their own fervent
godliness, and aixlent benevolence, " they allure"
many; thus "beguiling unstable souls." To the
stupid admirers of such, maybe applied the admoni-
tion of the psalmist ; *' Understand, ye brutish
among the people ; and, ye fools, ^\ hen will ye be
wise ?"
168 The universal Sinfulness^ ^c. [Ser. X.
2. Hence let all sinnerSj who are convimced that
they have no cloak for their sins, be exhorted to flee
for refuge, and lay hold upon the hope set before us
in the gospel. God hath made ample provision for
the vilest transgressors, that they may be washed,
that they may be sanctified, that they may be justified ;
that they may be delivered from the wrath to come,
and may have everlasting life. Repent, then, and be
converted ; so iniquity shall not be your ruin ; be-
lieve on the Lord Jesus Christ, and you shall be
saved.
3. Since believers cannot expect to be made per-
fect in holiness till their death, and shall then be whol-
ly sanctified, let them hence be excited to contem-
plate that solemn period, with joyful anticipation.
Well may every assured belie^^er, adopt the words of
David, addressed to our Father in heaven ; "As for
me, I will behold thy face in righteousness : I shall
be satisfied, when I awake, with thy likeness."
SERMON XL
ON THE DOCTRINE OF ORIGINAL SIN,
ROMANS V. 18.
By the offence of one, Judgment catne upo-n all men to con^
demnation.
Oi
'F all the articles of faith which have had the
reputation of orthodoxy, or have generally been sup-
posed to be plainly taught in the holy scriptures, none
perhaps, have made more infidels ; and none appear
indeed, harder to reconcile with reason and common
sense, than the doctrines of imputed sin, and imputed
righteousness. There are some others which may
not be less incomprehensible ; particularly the doc-
trine of tliree persons in one God, and that of two
distinct natures in the one person of Jesus Clirist.
But then these are altogether above our full investi-
gation, rather than evidently contrary to human rea-
son. Besides, in the God-head, and in the Divine
Mediator, things wonderful, and secret things which
belong to God alone, might well be expected : where-
as the just grounds of our own condemnation, ^\dien
we are condemned; and of our justification, when
we are justified, one would think, were among the
things which it should belong to us to understand.
But how sin can justly be imputed to the personally
X
170 On Original Sin. [Ser. XI.
innocent ; or righteousness to those who are person-
ally sinful — how one can deserve condemnation be-
cause another has sinned, or justification and a
reward because another has been obedient, at first
view, it looks haid to conceive, if not utterly impos-
sible ever to comprehend.
Such, however, is the weakness of our reason, and
so liable are we to err in judgment, that it surely does
not become us hastily to reject the Bible, which has
so much evidence of being the word of God, merely
because it contains a few such apparent paradoxes as
these. Nor should we despair of seeing the reasona-
bleness, of what the scriptures really teach l ajicern-
ing these doctrines, without a patient and very care-
ful examination.
In the New- Testament or the Old, the imputation
of Adam's sin to his posterity, and of the righteous-
ness of Christ to believers in him, ai^e no where
taught, I think, in more plain and express terms, than
in this passage, part of which has been now read.
The apostle here says, " As by the offence of one,
judgment came upon aM men to condemnation ; even
so by the righteousness of one, the free gift came
upon all men unto justification of life. For as by
oine man's disobedience many were made simiers ;
so by the obedience dF one shall many be made
righteous."
But at present I have chosen to pay a particular
attention only to the fonner of these doctiines — diat
of original sin. On this subject it is proposed,
I. To show, that all men are now by nature in a
state of sin and condemnation.
II. That they were brouglit into this state by the
fall of Adam : and,
III. To see if this may not be so understood, as
to appear consistent with justice.
Ser. XL] O71 Originat Sin. 171
That all men are now, by some means or other, in
a state of sin, is evident,
1. From what is expressly said in scripture, and
what is plainly seen or known in fact, of the early
and universal depravity of mankind.
We are told of God's saying to Noah, after the
flood, " The imagination of man's heart is evil from
his youth." It is said, Eccl. vii. 20, " There is not
a just man upon earth, that doth good, and sinneth
not." The apostle says, Rom. iil. 9, 10, " We
have before proved both Jeu^s and Gentiles, that they
are all under sin ; as it is \mtten, There is none
righteous, no, not one." In Psal. Iviii. 3, it is said,
" The wicked are estranged from the womb ; they
go astray as soon as they be born, speaking lies."
And have we not abundant evidence from our
own observation, that mankind of every age, are
more or less wicked ? Do not little children early go
astray still, and speak lies ? and do they not discov-
er evil inclinations, long before they can speak or go
alone ? Do we not plainly see in them many symp-
toms, from their very birth, of the same tempers
and passions, some of the same at least, which break
out afterwards, in all manner of evil works ? And
when we consider how this Avhole vrorld fi-om the
time that men began to multiply, hath ever been, and
still is, " like the troubled sea, whose waters cast
up mire and dirt :" what a multitude of rulers, laws
and punishments, have been found necessary for the
preservation of any peace in society ; ^^ hich after
all, has been but very imperfectly preserved : what
scenes of wai's and fightings among the nations, are
perpetually exhibited : what vast armies of human
beings, have been slaughtered by human hands :
what a Golgotha and an Aceldama the earth has been,
ever since it was stained with the blood of Abel : —
v/hen we consider all these things, ha\'e \\ e not a
most sensible, shocking evidence of the truth of
172 0?i Original Sin. [Ser. XL
Solomon's observation ? " The heart of the sons of
men is full of evil ; and madness is in their heart
while they live, and after that they go to the dead."
2. The mortality of mankind, in every period of
life, is a full proof of their being sinners from the
birth.
Death, was the original threatening for sin. Tenu
/?om/ death, was expressly a part of the sentence pas-
sed upon Adam : " Dust thou art, and unto dust
shalt thou return." And that God doth not, and
that it may be concluded from his perfections he
never will, inflict the pains of death, on any of his
rational creatures who are free from sin, is plainly
implied in several passages of scripture. " Remem-
ber, I pray thee," says Eliphaz to Job, " whoever
perished, being innocent ? or Adhere were the right-
eous cut off ?" And Abraham says, in his inter-
cession to God for Sodom, " Wilt thou also de-
stroy the righteous with the wicked ? That be
far from thee : — shall not the Judge of all the earth
do right ?" When therefore, we see that no age is
exempted from the stroke of death — when we see
infants thus destroyed, as well as adults ; when we
are so often witnesses of their being cut off with
pining sickness, or taken out of the world suddenly
by terrible convulsions ; have ^ve not indisputable
evidence, that, in the view of Him who knoweth all
things, even infants are not innocent ?
The apostle in our context, is supposed to make
use of this argument, in proof of original sin. He
speaks of the passing of death upon all men, and of
its reigning even over them that had not sinned after
the similitude of Adam's transgression. That is, I
conceive, over infants ; Avho could not have trans-
gressed any known law of God, as Adam did. The
argument is grounded on the justice of God, witli
v/hich it is supposed inconsistent to inflict such a
death as we nov/ die, on all men, of every age, unless
all Avere some way really sinful.
Ser. XL] On Origi?ial Sin. 173
To evade this evidence, some have said, the suf-
ferings of infants may be compensated, or made up to
them. They may, for ought that we know, all of
them, enjoy,* in this life, or in the life to come, more
than they suffer. Their existence, the whole of it
taken together, may be preferable to non-existence.
And if it be so, then no injury is d9ne them, by the
pains they are made to endure, though tliey be per-
fectly free from sin.
But, it may be observed, in answer to this evasion,
that it is not very agreeable to our ideas of a just
judge, to inflict pains and penalties on an innocent
person, because he has done him good before ; or
means to satisfy him for the injury afterwards.
It may be answered also, that this would destroy all
distinction betvreen the imiocent and the guilty, in
regard to the proper treatment of them ; and so would
utterly defeat the grand design of inflicting punish-
ment on evil doers. If such a way of procedure were
just, andkno\\-n to be so, displeasure could never be
made manifest by punishing. Suflfering could never^
in any case, be a certain proof of sin. Upon the
principle of this evasion, inflicting the pains of hell,
for millions of ages, on the most innocent, might be
perfectly just : nor could it ever be known by the
torments of any of the damned, that God was at all
angry with them, or that they were not as pure as the
angels of heaven, in his sight. For, until the end of
eternity, this possibility will remain, of their receiv-
ing more good than they suffer evil. Their exist-
ence, for ought that any creature can tell, may still
be made better to them than non-existence. After
the longest duration of most extreme misery, suffered
for no offence, there will be time enough, or eternity
enough, for all to be amply made up to them, in the
enjoyment of still more durable happiness. And con-
sequently, if such a way of treating innocent creatures
were just, God could never show his wTath by pun-
ishing any workers of iniquity : because it ntyer
174 Oil Original Sin. [Ser. XL
could be made known to finite minds, who were the
objects of his holy displeasure, by the infliction of the
greatest and longest continued torments possible.
In regard to present outward dispensations, there
is indeed a sense in which, as Solomon observes,
" No man knoweth either love or hatred by all that is
before them." That is, no one can determine that he
is in a state of favor with God, because of the tempo-
ral blessings he enjoys ; or that he is under God's
wrath and curse, as an unpardoned sinner, by reason
of the temporal afflictions he suffers. In this life, the
righteous and the wicked partake promiscuously of
evil and good, of adversity and prosperity. Thus,
*' all things come alike to all." The reason is, all
are sinners, and all are under a dispensation of grace.
Many are the afflictions of some righteous persons,
and the wicked sometimes prosper in the world ; be-
cause this is a state of probation, and not of retribu-
tion. Yet even now no living man has reason to
complain ; for no one suffers more than the righteous
punishment of his sins. All have reason to be thank-
ful ; for all are punished less than their iniqiuties
deserve. God's hatred of something in us may
certainly be known by every pain we feel ; though
the greatest temporal afflictions, are no infaUible evi-
dence of a state of wi^ath ; much less, of final repro-
bation. But if sufferings may be supposed, in God's
moral kingdom, where there is no imputation of sin,
the ground is given up of ever knowing the divine
hatred of any thing in any creatui-es, by his righteous
judgm.ents inflicted on them, either in this Avorld, or
in the world to come. Therefore the common pain-
ful dissolution of infants, plainly proves that they arc
some way sinful in the sight of God.
3. This is likewise evident from tlie means which
God hath ordained for the salvation of infants. Those
who believe the divine institution of infant baptism,
must admit that infants have sin imputed to them,
Ser. XI.] On Original Sin. 175
or inherent in them : for there can be no occasion
for baptizing any but sinners, in tlie name of a Sa-
viour or of a Sanctifier. If infants ^vere innocent, tli£y
would not need the application of that water, vb^
which is signified our being washed, justified, and
sanctified, in the name of the Lord Jesus, and by the
Spirit of God. Tlie only conceivable reason why
none of the human race can enter into the kingdom
of God, without being born of water and of die Spir-
it, is the one assigned by our Saviour ; " That
which is born of the flesh is flesh. '^
And those who do not believe that infants are to
be baptized, must still, I think, be convinced tliat we
are born in sin, from the certain divine institution of
infant circumcision. For tliat, as well as baptism,
signified the taking away of sin ; and was a seal of
the righteousness of faith ; neither of which can be
requisite for any besides fallen, depraved creatures.
It may be added, under this head, the docti'ine that
the natm-ai state of man, is *a state of condemnation,
is expressly asserted, Eph. ii. 1,2, 3, where, having
said, " You hath he quickened, who were dead in
trespasses and sins ; wherein, in time past, ye walk-
ed according to the course of this world, according
to the prince of the power of the air, the spirit that
now worketh in the children of disobedience ;" the
apostle adds, " Among whom ive also," (we Jews,
as w€ll as you Gentiles,) " all had our conversation
in times past in the lusts of our flesh, fulfilling the
desires of the flesh and of the mind ; and were by na-
ture the children of -wrath ^ even as others.
II. I proceed to Nshow that we were brought into
this state by the fall of Adam. And here,
1.. This we are plainly taught in several passages
of scripture. See Job xiv. 4, " Who can bring a
clean thing out of an unclean ? not one." Psal. Iv. 5,
*' Behold I ^Tis shapen in iniquity ; and in sin did my
176 On Original Sin. [Ser. XI*
mother conceive me." And John iii. 6, " That
which is born of the flesh is flesh." These words of
Job, of David, and of our Saviour, evidently teach us,
that sin descends to all the human race by ordinary
generation ; and plainly point to the origin of it, in
the depravity and guilt of our first parents. See
also, 1 Cor. xv. 22 — " In Adam all die."
I do not know, however, that we are obliged by
this, or by the text we are now upon, to conclude
that the first man, exclusively of the first woman,
was the alone meritorious cause of the ruin of all
mankind. This may not inevitably follow from its
being said, " In Adam all die :" for it is said, when
" God created man^ male and female, he called
the'u' name Adam.'''' Nor is it certain that our being
brought into the present state of sin and miseiy,
might not be by the sin of Eve in part, because it is
said, " By the offence o{o?ie, judgment came :" for of
a man and his wife we are told, " They are no more
twain, but o?ie flesh." From its being said, " The
judgment came upon all ?ne?iy we might perhaps as
well suppose that womefi are not included under this
original condemnation ; as we can infer from the
mention of one only, by whose offence this came,
that, the disobedience of Eve is to be considered as
having no hand in bringing her posterity into their
present unhappy state of sin and condemnation. It
is made use of by the apostle Paul as an argument for
the subjection of wives to their husbands, that the
woman "was deceived, and was first in the transgres-
sion. And we know that the sentence passed upon
Eve, as well as that upon Adam, is perpetuated
throuffhali s-enerations.
2. That all men v\eic brought into the present
fallen state by the fall of one or both of our first pa-
rents, is evident from the continuation of the very
same cur^ that was denounced upon them, as to the
temporal part of it at least, down to the present day.
Ser. XI.] On Original Sin. 177
Unto the woman God said, " I v.ill greatly multiply
thy sorrow and thy conception ; in sorrow shalt thou
bring forth children ; and thy desire shall be to thy
husband, and he shall rule over thee. And unto
Adam he said, Because thou hast hearkened unto the
voice of thy wile, and hast eaten of the tree of which
I commanded diee, saying, Thou shalt not eat of it ;
cursed is the ground for thy sake : in sorrow shalt
thou eat of it all the days of thy life. Thorns also
and thistles shall it bring forth to thee : and thou shalt
eat the herb of the field. In the sweat of thy face
shalt thou eat bread, till thou return to the ground ;
for out of it wast thou taken : for dust thou art, and
unto dust shalt thou return."
Now, when we see every part of this sentence so
exactly executed still, on the sons and daughters of
these first human transgressors ; have w^ not the
most sensible evidence that their offspring were in-
cluded with them, thus fai' at least, in their original
condemnation ?
And if, as to the present life, and temporal death,
A\e are evidently dealt with according to the sentence
passed upon our first parents ; what reason have we
to think that we were not, according to the original
constitution, to be dealt with in like manner relative
to the life to come ? It is no easier to reconcile with
reason and justice, our being involved so far in the
bitter consequences of their sin, as we certainly at
present are, than it is our sharing in all die fruits of
man's first apostacy.
We proceed, therefore, as \i as proposed,
III. To inquire, whether what we are taught in
scripture, and see in fact, of the connection between
Adam's first sin, and the condemnation of all his pos-
terity, may not be so understood, as to render it con-
sistent with the justice of God, according to our
natural notions of justice.
Y
178 \^0n Original Sin. [Ser. XL
It has been thought, pretty generally I suppose,
that Adam's act in eating of the forbidden fruit, is so
imputed to all his children, that they are condemned
for it, just as if it had been their <y\\r\. personal trans-
gression. It appears to have been the opinion of
many great and good divines, at least, that this is the
tru€ scripture doctrine of original sin. But, if it be
so, it is, to be sure, a great mystery. The notion
of such a transfer of criminality from Adam to his
race, is grounded on a supposed divine constitution,
making them one in law : but how they could be so
made pne, in truth and justice, as that his act should
be theij- act ; his disobedience their disobedience ; or
so as that they can be righteously punished, or blamed,
for his sin, it is liard to understand. Adam and we,
after all, are different persons ; and actual demerit, as
well as merit, according to all our natural notions,
must necessarily be ever personal. We always think
— we always feel, even in cases wherein we are most
disposed to condemn, that no one is blameworthy for
another's transgression, which he knew nothing of, or
to which he was no way accessory. And indeed,
God himself says, Ezek. xviii. 20, " The soul that
sinneth, it shall die. The son shall not beai* the ini-
quity of the father, neither shaB the father bear the ini-
quity of the son. The righteousness of the righteous
shall be upon him ; and the wickedness of the wicked
shall be upon him." And he seems implicitly to ad-
mit, in the plainest manner, that if it were otherwise
— if the men of that generation were actually pun-
ished, not for their own sins — not for any thing faulty
in themselves, but merely because their fathers, some
ages before, had been great sinners, there would be
just ground for their saying, as they did; " The ways
of the Lord are not equal." But why God might not
have made it as equal, to punish the Israelites in Bab-
ylon for the iniquities of their more immediate ances-
tors, 5^s to condemn all men to eternal, or even to
temporal death, for the offence of Adam, it is difficult
to comprehend.
Ser. XL J On Original Sin. I79
It seems to be a clear dictate of common sense,
and also a plain doctrine of scripture, that blame-
worthiness is ever personal ; and that a transfer of
punishment from the guilty to the innocent — from the
transgressor to one who has never transgressed, at
least without the free consent of the latter, is a palpa-
ble violation of justice. How then can we be to
blame, or justly liable to condemnation, for a rebel-
lious act of Adam, committed thousands of years
before we, personally, had existence ?
Several ways have been taken to reconcile this idea
of original sin with the justice of God. The most
common way has been, by endeavoring to show th^t
it was better, safer, and more likely to turn out well
for us, to have Adam appointed the representative of
the whole race, than for all men to have had a separate
probation in innocency, each one for himself. Adam
was as likely to persevere in perfect obedience through
a space of trial as any of his posterity would ha> c
been ; and in several respects much more likely.
He entered upon the stage of action in full manhood :
and he had more motives than any other man to
awaken his constant caution, and to keep him from
sinning. He knew, it is supposed, that the eternal
happiness or misery of a numerous offspring was
suspended upon his trial alone ; which must be, in
addition to his personal concern, a very powerful
inducement to the utmost circumspection.
Now, if this were the likeliest plan to turn out ad-
vantageously for us ; then, had we been in existence
at the time, and had it been left to our choice, we
should have chosen, if wise, to have Adam act for us,
rather than to have run the greater risk of standing or
falling, from our earliest infancy, each one for himself.
And if it would have been wise in us to have chosen
this, then it was no way injurious, but, on the con-
trary, kind and merciful in God, who had an undoubt-
ed right of choosing for us, to order our probation in
this manner : namely, in Adam as our federal repre-
sentative.
180 On Original Sin, [Ser. XL
But still the question returns : How are %ve to
hlame^ after all for Adanfs disobedience ? Another man
may be more likely not to sin than I am ; or a tree
may be more likely to stand a number of years, than I
should be to persevere so long in perfect holiness ;
hut if that other man should sin, or if that tree should
fall, is it my fault ? Can I deserve to be punished
for such a contingency, which it was not in my pow-
er to prevent ? We do not, surely, connect the ideas
of praise and blameworthiness, with a lucky or an
unfortunate draught in a lottery. Kindness may be
shown, and v. isdom discovered, in giving one a fa-
vorable chance J or in putting one's interest upon a
iiopeful issue ; but this has nothing to do with vin-
dicating the righteousness, of considering and treating
any one as a sinner, for an act not his own, or an e^ent
in which he had no activity. This solution does not
appear satisfactory.
Another way to reconcile our being condemned
for the offence of Adam, has therefore been attempt-
ed : namely, by having recourse to deep metaphysic-
al researches, on the subject of personal identity. It
has been said, the sameness of persons is not founded
in nature ; but merely in arbitrary divine constitution.
That our present existence has no dependance on
the past. That the preservation of men, and of every
thing else, is reall}" a ncAv creation every m.oment.
That no man is the same person now, tliat he was
t\venty yeais ago, or yesterday, for any other reason
than because God hath so constituted. And therefore,
if it be a divine constitution that Adam and all his
posterity should be one, they are one and the same,
to all personal intents and purposes. They are just-
ly punishable for his disobedience ; because it is in
fact their disobedience, by reason of this constituted
oneness, or sameness of person.
But this seems to be diving in metaphysics, below
the bottom of things ; or quite beyond the fathom of
common sense. This is not to reconcile the docti-inc
Ser. XI.] On Original Sin. 181
of original sin with our natural notions of justice :
for it is foreign from all our natural notions entirely.
It may be objected to this notion of personal ident-
ity, that it leaves out what is evidently m^ost essential
to it ; namely, personal consciousness. Every one is
conscious of being the same person to-day, that he
was yesterday, without ever hearing of such an arbi-
trary divine constitution : but no one can be con-
scious that he is the same person, that took and did
eat of the forbidden fruit of the tree of knowledge in
the garden of Eden, nearly six thousand years ago ;
let him be told ever so often, tliat Adam and he have
been constituted one and the same.
It may be objected, that, according to this way of
reasoning, there can be no such thing as a man's
knowing who he is, or who he is not. It can be
known, at least, only from divine revelation : and how
many unrevealed constitutions there may be, mak-
ing two, or twenty, or thousands of men, one person,
no man can tell. If it were true that one man's act
might thus be made the act of another, by constitu-
ting them one person in law, we could have no kind of
certainty whose sins we are answerable for, nor -who
may be answerable for those which we used to think
our own. According to this, no one can know, from
his own feelings, or from reason and the nature of
things, that he is justly punishable for any thing he
ever did ; or that he is not justly punishable for all
the evil deeds which have ever been done in the uni-
verse. This notion of unions of different men, mak-
ing them one in law ; and of thus transfering praise
and blameworthiness from one to another, seems ut-
terly inconsistent with the possibility of knowing
what we deserve, or are to expect, let us be or do
what we will : and therefore to be incompatible with
all moral government, by promises and tlireatenings,
rewards and punishments.
I must freely confess, after all the solutions which
I have heard or read, or am able to in\'ent, there
182 On Original Sin, [Ser. XL
appears to me an insuperable difficulty in reconciling
the strict imputation of Adam's sin to his posterity,
with any notions we have of justice. By a strict im-
putation in this case, I mean, judging- them guilty
of his eating the forbidden fruit ; or condemning
them for it, as though they had done it themselves.
If the inspired scriptures are to be understood as
teaching this doctrine, I must leave it, for the pres-
ent, among the incomprehensibles of revealed reh-
gion.
But I am not certain that any passage of scripture
must necessarily be so understood. The text we
are now upon, appears to assert such an imputation,
perhaps, the most expressly of any one in all the Bi-
ble. But possibly the meaning of this may only be ;
that by the fall of Adam, human nature became de-
praved : and that this depravity, and condemnation
as the consequence, have descended from father to
son ever since : and not that we are condemned for
Adam's transgression, as if it had been our own act.
It is said, by, not for, the offence of one, judgment
came upon all men to condermiation. And ho%\} it
came, is explained in the next verse. " For by one
man's disobedience, many were made sinners, '''* Not
constituted sinners, without any fault of their own,
or any thing sinful in themselves. That would be no
advance from the foregoing assertion. It would be a
mere tautology — a needless repetition of the same
thing. To be constituted sinners by the disobedi-
ence of another, without being at ail so personally
considered ; is nothing diJSerent from having con-
demnation come upon us for another's offence. Since,
therefore, the apostle expresses himself in the form
of argumentation, and of infering one thing from an-
other, he cannot well be understood to assert that all
men are condemned for Adam's offence ; and then to
add, as a proof or explanation of it. For they are con- •
stituted sinners, as guilty of his disobedience. It is
natural to understand him as saying first in general,
Ser. XL] On Original Sin, 183
that all men were some way brought into a state of
condemnation by means of Adam's sin ; and then as
telling us more particularly how : namely, as hereby
they became depraved and sinful creatures. Being
in this way made sinners, personally considered, of
course, the judgment to condemnation comes upon
them as such.
This, I apprehend, is the true scripture doctrine
of original sin. Sin comes to all men from Adam by
derivation, in the first place ; and not by a previous
imputation. All men ai-e condemned as sinful them-
selves ; and not antecedently to their being so, for
the offence of another. Adam, (including Eve,) was
the original introducer of sin : " By one man sin en-
tered into the world ;" and from him it hath descend-
ed to all men ; and death, as the righteous conse-
quence. He begat a son in his own likeness, and
that another in his ; and so on in all succeeding gen-
erations. All justly share in the same curse because
all are partakers of the same depravity. Yet, by the
coming of death upon all men in this way, the infinite
offence given to God by the disobedience of our first
parents, is manifested to this day, and will be to the
end of the world : tliis being the source, the inlet, the
primary cause, of such extensive and long continued
ruin. It all comes as a token of the divine displeas-
ure on account of the original apostacy ; though it
comes in this righteous order, the personal sin of
each individual, before his punishment.
In no other way than this, do I believe, God ever
inflicts misery on one, because of the sin of another.
He says indeed, as a reason enforcing the second
commandment ; " For I the Lord thy God am a
jealous God, visiting the iniquity of the fathers up-
on the children, unto the third and fourth generation
of them that hate me." But by this we need not
understand that he ever visits the children in his
wrath, more than their own iniquities deserve. The
Je^vs in Babylon so construed former threatenings, it
184 On Original Sin. [Ser. XL
seemsj and supposed they were pining away in cap-
tivity, merely for the transgressions of their progeni-
tors. Hence they used this proverb ; " The fathers
have eaten sour grapes, and the children's teeth are
set on edge ;" and hence they said, " The ways of
the Lord are not equal." But the Most High tells
them they misunderstood the matter ; and he lays it
down as the universal rule of his moral administra-
tion, " Every man shall die for his ov. n sins." God
may send calamities upon children, which he would
not have sent upon them, had it not been for the ini-
quities of their ancestors. He may threaten parents
v/ith the ruin of their offspring, as the consequence of
their idolatry, profaneness, lewdness, intemperance,
or neglect of parental duties ; and he may execute
such threatenings. In this way, God's visiting the
iniquity of fathers upon children is agreeable to
his common Providence ; and his threatening so to
do may answer important purposes. It will have a
powerful tendency to restrain parents from vice and
negligence, unless they are without natural affection.
But we are not to suppose that the children, in such
cases, are ever miserable beyond the measure of their
own demerit ; or that they are any more sinful than they
might jusdy have been left to be, if they had had the
best of parents. Accordingly, it is sometimes seen that
the most virtuous and pious persons have as abandon-
ed, and as wretched children, as any in the world ;
which sho^vs that this is a matter of divine sovereign-
ty. It hence appears that children may be miserable
witho,ut its being a punishment of them for their pa-
rents' sins ; though wicked parents are often punish-
, ed in the misery of their children.
In this way, and in no other that I know of, can
we reconcile what God says of his visiting the iniqui-
ty of the fathers upon the children, Avith his solemn
declaration in Ezekiel, already mentioned ; " The
son shall not bear the ini([uity of the father," &c.
'I'hc evident meaning of which declaration is, that no
Ser. Xi.] 071 Original Sin. 185
one shall sufter evil, beyond his personal desert.
This may be, and yet the sins of parents may occa-
sion the sin and misery of children ; provided the
cliildren are no more miserable, nor sinful, than they
might have been left to be, had their parents been
perfectly good.
In like manner, I conceive, the fall of Adam was
the occasion of the fallen state, and condemnation, of
all men. They would not have been in their present
state of sin and misery, had it not been for his disobe-
dience and offence. Yet they might, in the nature of
things, without any unrighteousness in God, have
been as depraved and wretched as they now are, had
they been formed immediately out of the dust, and
had there been no Adam.
If it be asked. How can it consist with the right-
eousness of God, to condemn men as being sinful
from their birth, without the imputation of some ante-
cedent sin ?
I answer ; just as Ivell as it can be righteous for
him to condemn one who has fallen into such a sinful
state, after he had existed in innocence ever so long.
God's leaving a creature to lose his virtue, or to be-
come a sinner at first, can never be a matter of pun-
ishment. The difficulty in people's minds, now
suggested, arises, I apprehend, from a wrong notion
of what is necessar}"to constitute any one a sinner.
They seem to imagine that he must have brought his
first sinfulness upon himself, by some antecedent sin ;
or else it is not his own fault. But this is evidently
an absurd and contradictory supposition. The first
sin of any creature, must be the first ; and cannot be
the fruit or punishment of some former sin. We
cannot suppose there was any sin committed by
Adam, ordmputed to him, previously to his first sin,
and as the cause of his bein^: first left to become sin-
ful; without sapposing a most palpable contradiction-
And one who hath never done any thing amiss,
though he may have lived an hundred years in the
Z
1^6 >• On Original Sin. [Ser. XI.
perfect performance of every duty, no more deserves
to be left of God to fall then into a state of sin and
misery, than the child unborn, who has never done
either good or evil. God hath an undoubted right
to suffer innocent creatures to become sinners ; and as
good a right the first moment of their existence, as at
any other time : and their first sin is sin — their oivn
sin — their own faulty as much as any subsequent
ones, and no more. If God were under obligation in
justice to keep his creatures from falling, till after they
had by sin, provoked him to leave them to themselves,
there could be no possibility of their ever sinning, nor
any such thing as a state of probation. They w ould
necessarily, all of them be in a state of absolute con-
firmation in everlasting holiness and happiness, from
the beginning of their existence. Or, if any of them
should sin, it would be God''s fault, and not their''s.
The probation would be of Him ; not of tbejn. But
God hath seen fit, for wise reasons undoubtedly, to
place angels and men in states of probation ; and
to suffer some of them to fall ; and some into remedi-
less perdition. He might, had that been most wise,
have created all mankind at once, and put them all
into a state of probation individually, as it is proba-
ble he did in regai^d to the angels. And he might
have permitted them universally to fall, as he did
some of the angels, and our first parents ; nor would
they, in that case, have had any reason to complain
of unrighteous treatment. And why have we any
more reason now, as God hath in fact ordered things?
No^y he hath seen fit to create at first only one man
and one woman, to be the progenitors of all the rest
of the human kind — to create them in perfect matu-
rily of natural powers, and in perfect rectitude of dis-
position— to place them under as good external
advantages for persevering obedience as could rea-
sonably be desired ; and to ordain that their broba-
tion should be instead of the probation of all men ?
That if they persevered and kept their ^/irtue, through
Ser. Xi.] On Original Sin: 187
the time appointed, all descending from them should
be born in a state of confirmation, and be exposed to
no further trial ? That if they fell, all their descend-
ants should be brought into existence in a fallen
condition, like their's ; depraved, inclined to sin, and,
of consequence, under condemnation ? What reason
have we, their children, to complain of unrighteous-
ness in being thus left, and thus condemned from
our birth, any more than they had of being left as
they were ? or any more than we should have had,
if we had been born holy, and had continued so
twenty or an hundred years, and then had been left
to become as sinful and miserable as we now are ?
Human nature has had a fair trial, in its most per-
fect state. We know, or might know, that had we
been tried in innocence as Adam and Eve were, and
been left as they were left, we should have sinned and
fell as they did. All the ends of the trial of innocent
human nature, on a constitution requiring sinless
perseverance as the condition of life, are sufficiently
answered by the trial of our first parents. Wisdom
requires no more. And in point of justice, what can
be the objection ? The time and manner of the proba-
tion of creatures, and even whether they be in a state
of probation at all, are matters of wise sovereignty on-
ly. All that justice requires, is that the innocent should
not be condemned, nor the wicked justified. We
are not condemned being innocent. We were born
sinners ; we were conceived sinners ; and as such
only are we condemned. We did not make our-
selves sinners, it is true, by any bad conduct before
we were inclined to sin : but no more did Adam.
He was condemned only for being a sinner, and for
committing sin ; and just so is every one of us. On-
ly as, according to a divine constitution founded in
sovereign wisdom entirely, the trial of human nature
in innocence was in Adam alone, (either including
or exclusively of Eve ; ) so it may with propriety be
said, •' By the offence of one, judgment came upon
188 071 Original Sin. [Ser. XI,
all men to condemnation :" as, had he persevered in
obedience, the justification of life would have come
upon all on account of his righteousness. But, as
in that case, none besides the personally innocent
would have been justified; so, in the present case,
none but personal sinners are condemned.
Certainly, we have but a miserable plea for the
arrest of judgment, in point of justice, if we cannot
plead personal innocence ; but only object to the
manner of our becoming sinners. Sin, is in itself
sinful. If we have inherent sin, let it come by de-
rivation from Adam, or how it will, our condemna-
tion is just.
Should any say. It is impossible that we should
be born in sin, otherwise than hy imputation ; unless
we suppose a pre-existence of souls. That there
cannot be personal sin in any one till there is knowl-
edge of law and duty, or of right and urong : but
of this, a new-born infant is certainly incapable.
I answer ; The objector takes for gi-anted, that
there can be no such thing as depravity of nature^ an
evil tejnper, or a wicked heart, prior to the actual
commission of sin. But this is not sufficiently self-
evident to be assumed as a principle which needs no
proof. On the contrary, it is agreeable to common
sense, and seems plainly supposed in several texts
and doctrines of scripture, that depravity of nature
must be antecedent to all sinful actions, and the cause
of them. But if so, there may be a wicked heart
prior to knowledge. There may be a propensity to
sinful actions in a child, before it is come to yeai-s to
choose the evil, and refuse the good. This may be
in us, as early as \\q have human souls.
There is the same impossibility of original right-
eousness, as of original sin, on the principle of the
present objection. Created holiness must be prior
to knowledge and volition, as much as native sin.
Yet Moses says man was created in the image of
God. Solomon lavs it down as a certain truth,
Ser. XI.] On Original Sin. 139
" That God made man upright." And the apostle
Paul speaks of a " new man, which after God is
created in righteousness and true holiness," Both
the first and second creation unto good works, spoken
of in scripture, necessarily suppose that there may
be holiness in man, prior to his having any actual
perception or exercises ; and why not sin, as well,
prior to all acts of sin.
It may be said, If men are born depraved, the
Author of their nature must be the Creator of their
depravity.
But, perhaps this need not be supposed. Perhaps
the depravity of a sinner may consist, primarily, in
mere privation ; or in the M^ant of holy principles :
and if so, it need not be created. But if sin must be,
at bottom, something positive, it Mill require crea-
tion in an adult, as much as in an embryo : this,
therefore, is not a difficulty at all peculiar to the doc-
trine of native depravity.
Some may think, that to condemn a creature for
an unholy temper of mind, before he has done either
good or evil, is as difficult to reconcile Avith justice,
as the condemnation of all men for the sin of Adam.
But, Why should it be thought unjust that one
should be condemned for depravity of nature only,
any more than that he should be condemned for acts
of wickedness, which will be the necessary conse-
quence of such depravity, as soon as opportunity is
given? Our Saviour says, *' A corrupt tree cannot
bring forth good fi-uit." And in Isaiah it is said,
" The vile person will speak villainy, and his heart
will work iniquity." Why should the totally de-
praved sinner be condemned for not acting in a holy
manner, or for acting wickedly ? You will say. Be-
cause he might do otherwise, if he would. Very
true ; but he cannot will to act well, or not to act ill,
as long as he is altogether of a sinful disposition.
The only reason that men are blameworthy for evil
actions, which are done under a kind of absolute ne-
190 On Original Sin. [Ser. XI.
cessity, is, a depraved temper of mind, which is all
the cause of that necessity, is blameable in itself. If
a wicked heart were not in itself sinful, none of the
thoughts, or words, or deeds, which necessarily flow
from that fountain, would be a man's own fault.
Were not an ungovernable inclination to iniquity,
criminal in its own nature, it would excuse whatever
it necessarily occasions, as much as any other inno-
cent cause does, its unavoidable effects. But if a
depraved disposition be a moral evil — a culpable
thing, then he who hath it, may justly be condemned
for it, before he has time to act at all.
If any should say. We know nothing what either
a good or a wicked heart is, before, or distinct from,
all volitions and exercises ; and have therefore no
reason to think there is, or can be, any such thing.
To this it may be answered ; We know as well
what a good or bad disposition is, prior to virtuous or
vicious exercises, as we do Avhat reason is, prior to
rational actions : as well as we know what a human
soul is, prior to the operations of it ; and as well as
we kno^v what God is, distinct from his works. No
unseen cause, can be known from seen effects, any
better than the disposition of a man may be know^n
from his words and actions. We may just as well
disbelieve that there is a spirit in man, or a God that
governs the world, as that there is any such thing as
a wicked or good heart. As well as the invisible
things of God, can be learnt from the things which
are made ; and as well as we know that God is good,
because he does good ; just so well do we know that
he who committeth sin, hath a sinful disposition.
There may be good nature, or ill nature ; a holy or
an unholy temper of mind, in a man when he is in the
most profouncl sleep ; and is as unknowing and inac-
tive as an unborn infarit. If it be otherwise ; if the
good man loses all his virtues, and the bad man
all his vices, whenever they fall asleep, why do
they so constantly recover them again, and act ia
Ser. XI. 3 071 Origi7ial Sin. 191
character, as soon as they awake ? If there be
no difference between a good and a wicked man,
till they come actually to understand and choose,
what is the reason that, with the same objective light
and motives set before them, they constantly under-
stand and choose so very differently ? Whence is it
that to the renewed, Christ is altogether lovely ; while
to the unregenerate, he hath no form nor comeliness,
and when they see him, there is no beauty that they
can desire him ? Whence is it that, with equal natur-
al capacities and speculative knowledge, the saint
chooses the way of God's commandments, the sinner
the way of transgression ? Certainly, there must be a
difference in the men : a difference in their dispositions ;
a difference previously to these different perceptions
and volitions.
And if we know not what the dispositions of men
are, or that they have any, till they have opportunity
to act them out, the Judge of all the earth knows.
He seai'cheth the heart and trieth the reins. " The
Lord is a God of knowledge, and by Him actions are
weighed." Weighed perfectly, because he fully sees
all their principles, or want of principles.
By way of improvement ;
1. We may hence learn, in what sense repenting
of original sin, is essential to true repentance.
Some serious persons are greatly troubled, because
they cannot feel themselves to blame for Adam's
first sin ; which they have been taught to believe is
imputed to them, and is really their oy^ sin. If such
are convinced of the truth of what has now been said,
they may hence be comforted in this particular.
God requires no such impossibility of us, as blaming
ourselves for any one's faults but our own. To feel
guilty of Adam's eating the forbidden fruit, is natur-
ally impossible. The renewed, I am confident, can
no more have such repentance, than the unrenewed. A,
w
192 On brigmal Sin. [Ser. XL
To a good man, it may be matter of humiliation,
that the father of his flesh, from whom he originally
descended, was guilty of so great an offence. But a
consciousness of having been to blame, or a sense of
self-condemnation, for the disobedience of Adam, or
of Eve, whatever some may have worked themselves
up to an imagination of, I am persuaded is what no
person, except our first parents themselves, ever real-
ly felt, or can possibly feel.
Yet, let us not think our repentance has been unt<$
salvation, unless we have seen and felt that w^e deserve
the wrath and curse of God, on account of the sinful-
ness of our hearts, as well as the iniquities of our
lives. Unless, for not loving God and our neighbor,
and for all our ungodly and unrighteous propensities
thence arising, we abhor and condemn ourselves. In
this sense of original sin, repenting of it is essential to
true repentance.
2. We may hence see that Adam was not so much
more inexcusable than other sinners, as seems often
to be imagined ; and that our sins are not so imputa-
ble to >6i?/z, as to be of any avail to us.
Some, there is reason to fear, are fond, of the doc-
trine of original sin, because, as they understand the
matter, it gives them much ease and comfort. Adam,
they think, was a great sinner indeed, because he
was not in a fallen state, but sinned before he had any
depravity of nature : before he had the least inclina-
tion to sin. Whereas, in consequence of his offence,
they are now so depraved from the very birth, that
they sin nati#ally and unavoidably : and therefore,
are not much to be blamed for sinning. It seems to
them as if it \vere a most abominable tiling to sin
with an honest and good heart ; but no evil at all,
provided it be done with a wicked mind ! But, surely
such turning of things up side do^iTi, shall be esteem-
ed as the potter's clay. Such reasonings to cover
the nakedness of our criminality, are worse than tlie
Ser. XI.] 0?i Origina! Sin, 193
fig.feaves of our first parents. It is placing sin in
innocence, and innocence in sin.
3. We may hence be convinced, that God was
under no obligation to save lost men, because of the
manneroftheirbeingbrought into a state of sin and
misery.
A late author in favor of the doctrine of universal
salvation, makes much use of this argument, and
labors hard to support it by scripture, as well as rea-
son. He explains several texts in the New-Testa-
ment so as to make them say, that men m ere con-
demned, before they deserved condemnation. Rom.
V. 12, " By one man sin entered into the world, and
death by sin ; and so death passed upon all men,
for that all have sinned," he paraphrases thus :
" Death passed upon all men, v^ hereupon ; in con-
sequence of which, all have sinned." And indeed,
if that were the case, tliey might all ^vell be angry ;
and they must be meeker than Moses, not to sin.
Of the eighth chapter of Romans, 20th ver. " The
creature was made subject to vanity, not willingly,
but by reason of him v/ho hath subjected the same in
hope," he supposes the meaning to be ; " That man-
kind were doomed to all the infelicities of this life,
not for any fault of their own ; but in the sure and
certain hope before given, in the sentence passed up-
on the serpent, that they should all, sooner or later, be
delivered from the ruins of the apostacy, and be for
ever happy." Whence he infers, as well he might
were the premises true, that, " If any of mankind
should not be saved, they would have reason to com-
plain."
And many others, who do not carry the matter
quite so far, feel themselves obUged, in like manner^
to bring in all the grace of the gospel, that the lav/
may be made just, by which we stand condemned.
But, according to what has now been said there \vas
no need of such infmite grace, only to mend a bad law.
A a
194 ■ On Original Sin, [Ser. XI.
The original constitution, taken by itself, was holy
and just : no man being doomed by it to death, or
subjected to the infelicities of this life, but for his own
fault. Consequently, all might justly have been left
to perish, without a Saviour, and without a Sanctifi-
er ; and God may justly have mercy on whom he will
have mercy.
Let sinners, then, instead of saying, " The ways-
of the Lord are not equal," look into themselves ; and
^\ herein their own ways have been unequal, or their
hearts have not been good, let them abhor them-
selves, and repent in dust and ashes. And let saints,
who have been recovered from the error of their
^vays to the wisdom of the just, ascribe the whole of
their salvation to free and rich grace. Remember,
my redeemed and renewed hearers ; " Ye are a
cliosen generation, a royal priesthood, an holy na-
tion, a peculiar people ; that ye should shew forth
tiie praises of him who hath called you out of dark-
ness into his marvellous light."
SERMON XII.
GN THE TOTAL DEPRAVITY OF MANKIND BY NA-
TURE.
ROMANS VII. 18.
For I know that in me (that is, in my flesh) divelleth no good
thing:
±. HE knowledge of ourselves, is of the
nearest concernment to us; more especially the
knowledge of our moral ch iracter, and spiritual con-
dition. Other knowledge may be useful, respecting
the life that now is ; but this is necessary, in regard
to that which is to come. This, therefore, is an
essential part of that wisdom which is the principal
thing. The greatest naturalist, geographer, astron-
omer, or politician, if he lives and dies a stranger
to himself, and never knows the state he is in, or
what manner of spirit he is of, it may be truly said
of him, that he li>es and dies a fool.
And as self-knowledge is of the greatest import-
ance to us, so, one would think, it were of the easiest
acquisition. But yet the truth too evidently is, that
in this branch of science, we are apt to be most re-
markably deficient. Those who can discern the
least mote in a neighbor's eye, are often insensible
of a beam in their own. Those who carry their in-
196 The total Depramy [Ser. XII.
vestigations through the remotest ages of antiquity,
and to the most distant regions of the earth, are often
great strangers at home, and amazingly ignorant
respecting themselves. This can be resolved only
into selfish partiality, and an extreme reluctance to
come to the light, ^vhen we are afraid it would re-
prove and condemn us. Hence many, all their days,
flatter themsehes that they are rich and increased
with goods, when really they are wretched, and mis-
erable, and poor, and blind, and naked.
The apostle Paul himself, was once in this state of
ignorance and self-deception. He is giving an ac-
count in our context, of the high ideas he had form-
erly entertained of his pharisaical righteousness ; of
the causes of those ^\Tong apprehensions ; and of
the means by which he was brought to alter them,
and forced to admit the mortifying conviction of his
exceeding vileness. " I was alive without the law
once," says he, vpr. 5, " but when the command-
ment came, sin revived, and I died." He goes on
to relate the further experimental knowledge which
had been given him, of -w hat he still was, as well as
of what he had been before his conversion. " For
t¥e know that* the law is spiritual," says he, *' but
I am carnal, sold under sin. — I find then a law, that
when I would do good, evil is present with me. For
I delight in the law of God after the inward man t
but I see another law in my members, warring
against the law of my mind, and bringing me into
captivity to the law of sin which is in my members.
O wretched man that I am ! who shall deliver me
from the body of this death ?" And in the midst of
these humiliating confessions and bitter complaints,
he expresses himself in the words of our text :
" For I knov/ that in me, that is, in my flesh, dwell-
eth no good thing."
Sapposing that this description of himself is equal-
ly a true one cf otlier men ; we will briefly inquire
Sen XII.] of Man by Naitir^. 197
how it is to be undei-stood ; and then consider the
evidence we have of its truth, as appUcable to all
mankind.
I. I sliall endeavor to explain, briefl}^ how Paul
is here to be understood ; that in him, that is, iij his
fiesh, dwelt no good thing.
What the apostle means by his flesh, may be learnt
from his repeated use of tliat expression. In ver.
5, of the context, he says, " When we were in the
flesh, the motions of sin did work in our members."
And ver. 8, of the next chapter, " So then they that
are in the flesh, cannot please God." In both which
places, by being in the fiesh, is plainly meant, being
in a state of unrenewed nature. In Gal. v. 17, he
says, "The flesh lusteth against the spirit, and the
spirit against the flesh ; so that ye cannot do the
things that ye would." There, by flesh, we are to
understand, the remainder of corrupt nature in good
men. And ver. 19 — 23, the contrary operations of
the flesh, and effects of the spirit, are particularly de-
scribed. " Now, the works of the flesh are manifest,
which ai"e these ; Adultery, fornication, uncleanness,
laciviousness, idolatiy, witchcraft, hatred, variance,
emulations, ^^Tath, strife, seditions, heresies, envy-
ings, &c. But the fruit of the spirit is love, joy,
peace, long-suffering, gentleness, goodness, meek-
ness, temperance." By flesh and spirit cannot be
here meant, the body and soul : for several of the sins
enumerated have not their origin or seat in the body,
any more than all sins have : and the ^irtues men-
tioned are not the fruits of every human soul ; but of
the Divine Spirit, where he operates in a sanctifying
manner. Or they are the fruits of that new nature
in man, which is begun in regeneration. By the
flesh, then, we are to understand the sinful nature
derived from Adam — the old man which is corrupt.
So that when in our text the apostle says, "In
me, that is, in my flesh ;" he means in him by na-
198 The total Depramty [Ser. XII.
ture : or so far as he was yet unsanctified, by divine
grace.
When he says there was thus in him no good thing,
his meaning is, nothing spiritually good. Not that he
was destitute of every natural excellency. This,
certainly, is not the case with fallen man, as born of
the flesh. The unregenerate have good things of
these kinds. They may have good features, shapes,
and limbs : they may have good understandings,
good inventions, and good memories ; as good as
those who have been born again.
Nor is it to be understood that mankind by nature
have nothing humane or sociable in their disposi-
tions; nothing of those partial, friendly propensities,
which, in a limited sphere, answer good purposes ;
and which, to our short-sighted, superficial view,
appear amiable. The unrenewed are not, all of them,
without natural affection, nor wholly destitute of com-
passion for one another in distress and misery. Some-
times they are kind parents, dutiful children, and
tender husbands and wives ; and some of them have
a great deal of what we call, general good nature.
There are such instincts as these, perhaps not origin-
ating merely from self-love, which most men, more
or less, plainly discover.
But, the meaning of the apostle, I conceive, is
simply this : That in him, as far as he remained un-
sanctified, or as he was by nature, there were no
principles of real godliness or virtue — no inclinations
to that love of God and his neighbors, on which
hang all the law and the prophets — not a single liv-
ing branch or root, of disinterested, universal good-
ness.
Unless, therefore, Paul, in his native character
and state, was essentially different from other men,
we have in these words of his, the doctrine of man's
total depravity by nature ; as consisting in the entire
want of righteousness and true holiness.
Ser. XII.] of Man hy^ Nature, 199
We will now, as was proposed,
II. Consider whether we have not other plain and
full proofs of this doctrine.
That the heart of the sons of men is very full of
evil, is what no one can well dispute : their abomin-
able works — their bidng, and devouring, and slaught-
ering one another ; and the wretched state of all
nations ever since the fall, notwithstanding all the
methods taken to restrain the lusts of men, make this
undeniably evident. But that there is nothing truly
virtuous in man by nature, may not perhaps be so
readily admitted, nor so easily proved. Our princi-
pal light respecting this point, must be derived
from scripture. Experience and observation may
not furnish arguments universally satisfactory, one
way or the other. Some may be fully convinced, by
their own experience, that they themselves were
thus totally depraved : but their testimony may not
convince others, who have had no such experience,
that all natural men are so very wicked. Some, on
the other side, may imagine it is abundantly evident
from observation, that mankind, though very bad in
many instances, have not lost all their virtue ;
besure as they are by nature, uncontaminated by evil
communications. But it is so uncertain to us who
are in a state of nature, and there are so many lovv er
instincts, and so many selfish principles, from which
the specious actions of men may proceed, that no in-
fallible conclusion can be grounded on this kind of
evidence. Let us then candidly inquire, " What
saith the scripture ?" Here,
1. There are several texts which seem expressly
to assert, or plainly to imply, that the native condition
of fallen man, is such a state of total moral depravity
as hath now been explained.
200 The mal Bepramy [Ser. XII.
I shall refer you ta only a few of these. It is said,
Gen. vi. 5, " God saw that the wickedness of man
^¥as great in the earth ; and that eveiy imagination
of the thoughts of man's lieart, was only evil contin-
ually." This was soon after men began to multiplj^ ;
and there is no reason to think that the world a\ as
then more wdcked than it has been since. It is said
again in the fourteenth Psalm ; " The Lord look-
ed down from heaven upon the children of men, to
s-ee if there were any that did understand and seek
God. They are all gone aside, they are together
become filthy ; there is none that doeth good, no,
not one." And this the apostle quotes, Rom. iii,
11, 12 ; adding, other passages of the Old Testa-
ment, in further proof of the total, as well as univer-
sal depravity of men ; " Their throat is an open
sepulchre ; with their tongues they have used deceit ;
the poison of asps is under their lips : whose mouth
is full of cursing and bitterness ; their feet are swift
to shed blood : destruction and misery are in their
ways ; and the way of peace have they not known :
there is no fear of God before their ej'es." And to
the Ephesians, most of whom had been heathen, he
says ; ** You hath he quickened, who were dead in
trespasses and sins ; wherein in time past ye Avalked,
according to the course of this world, according to
the prince of the power of the air, the spirit that now
worketh in the children of disobedience. Among
whom also we all had our conversation in times past,,
in the lusts of our flesh, fulfilling the desires of the
Besli and of the mind ; and were by nature children
of wrath even as others." And our Saviour says,
John iii. 6, " That Avhich is born of the flesh is flesh."
so totally flesh, that is, corrupt and sinful, as to be
incapable of entering into the kingdom of God, by
embracing the gospel of his grace.
2. We are plainly taught the total depravity of
fallen man, by what is said concerning the necessity
Ser. XII.] of Man by Nature. 201
of regeneration, or tlie renewing of the Holy Ghost.
This change is spoken of as necessary in order to
good works ; and as that without which no one can
see the kingdom of God. And it is set fordi by
such phrases as these : being born again ; having a
new heart given us, and a new spirit put within us ;
being quickened, or brought to hfe, \vhen dead ;
and being created after God, in alhision to the first
creation of man in the likeness of his Maker. All
which strong modes of expression evidentiy imply,
that man by the fall is become totally depraved. If
tlie unrenewed heart were but partly sinful, it might
be mended ; and tiiere would be no need of a new
heart. If the old spirit were not wholly unholy, there
would be no occasion for giving a new spirit. If
there were any spiritual life in men they would not
need quickening b}^ the mighty power of God, in a
manner as supernatural as the raising of Christ from
the dead. If man liad the root of the matter in him,
or the seeds of virtue, by his first birth, there woukl
be no necessity of his being born again. If we were
by nature at all inclined to that which is good, or had
any thing of that moral image of our Maker in which
the first man was made ; there would be no need of a
new creation after God in righteousness and true ho-
liness, or of our being created in Christ Jesus unto
good works.
All the forementioiied representations of this ne-
cessary renewing of the Holy Ghost, are plainly de-
signed to teach us, that it is a change of nature — the
production of something specifically new in the soul
of man — the beginning of a clean heart, or a right
spirit : and therefore they evidently imply, that pre-
viously to it, there is a total destitution of every thing
of this kind.
3. This is also very evident, from the certain
marks, or distinguishing characteristics of a good
man, which Vv^e often find in the holy scriptures.
B b
202 The total Depramty [Ser. XIL
Right exercises or dispositions, in any degree, ai-e
spoken of as things which accompany salvation, and
as infalUble evidences of a state of grace. See Matt.
V. 3 — 8, " Blessed are the poor in spirit : — Blessed
are they that mourn : — Blessed are the meek : —
Blessed are they which do hunger and thirst after
righteousness : — Blessed are the merciful : — Blessed
are the pure in heart :" — See also 1 John iii. 14,
*' We know that we are passed from death unto life,
because we love the brethren." And chap. iv. ver.
7, " Every one that loveth is born of God."
In these texts, you may observe, the degree of the
several graces or virtues spoken of is not mentioned.
It is not said how poor in spirit men must be, to
make it evident that their's is the kingdom of heav-
en : or how much they must mourn, before it is cer-
tain that they shall be comforted : or how meek tliey
must be, to enjoy the earth as a divine patrimonial
inheritance : or how merciful, that they may expect
di\ ine mercy : or how ardently they must desire
righteousness, before the promise of being filled
belongs to them : or how pure in heart those ai'e,
Avho shall hereafter enjoy the beatific vision of God.
Nor is it said what degree of brotherly kindness and
charity we must have, to know that we have passed
from death to life, or that we aie born of God.
But it is left in such a manner as must necessarily
lead us to suppose, that if one can be certain he has
these virtues or graces, though in the lowest degree,
he may be certain that he shall inherit the promises,
and is an heir of glory. But this could not be true,
if there were these good things in men, in any meas-
ure, V. hile unbelievers, and unrenewed. If the nat-
ural man were not altogether destitute of these trulv
virtuous dispositions and affections, they could be no
discriminating marks of the adopted children of God,
or evidences of one's being in 'a state of grace.
'J'hus, you see, the Bible expressly asserts, and
cibiindantly supposes, that man by nature is totally
Ser. XII.] of Man hy Nature. 205
depraved ; that is, wholly destitute of true holiness.
And what need have we of furtlier witness ? God
knows what is in man. His eye searcheth the very
bottom of the heart ; and He is a God of truth. If,
therefore, we have his word, and in that are told there
dwelleth no good thing in man by nature, as our Sa-
viour told the unbelieving Jews, " I know you, that
ye have not the love of God in you," it must be
true.
With regard to human authorities, or the opinions
of men, it may be observed, that no great stress is to
be laid upon them in matters of religion ; more es-
pecially in the present question, which respects their
own character. If mankind think mankind virtuous,
it is no great evidence that they are really so. They
bear witness for themselves ; and such witness is
never admitted as of much weight. " Most men
will proclaim every one his own goodness ;" though
a faithful man is hardly to be found.
It is to be observed, however, that even on this
question, wherein men must be very partial witnes-
ses, their witness agreeth not together. Many deny
the doctrine of man's total depravity by nature, and
strenuously dispute against it : but by many it is
acknowledged and maintained. And many who op-
pose it, still admit, and appeal to men's feelings for
the truth of, what plainly implies it ; namely, that
self-love is the bottom spring of all human actions.
An author of considerable fame,* two volumes of
Avhose sermons we have in our public library, says,
in one of them ; " If we closely attend to the opera-
tions of our own minds, and carefully observe ^v'hat
passeth within us, at that very instant when we are
doing a charitable and friendly action, I am apt to
think we shall find that the pleasure u^hich results
from it arises, either from a sense that what we are
doing may procure us the approbation of men ; or it
* Seed.
204 The total Depramy [Ser. XII.
proceeds from a sense of having done our duty, and
so recommended ourselves to the favor of God. —
That pleasure which is annexed to any generous and
worthy deed, may be compared to its opposite ;
namely, that remorse which is cotiseqiteht to wick-
edness. And it may be questioned whether \^'e
should have an}', or at least any permanent remorse,
after having committed an ill action, if vt^e were sure
we could fence off all ill consequences, and neither
be exposed to the scotn and hatred of the world, nor
draw iijDon ourselves the divine vengeance. Just so
it may admit of a dispute, whether the pleasure we
are speaking of ii'Ould not vanish, if we apprehended
that mankind w duld neither commend and esteem us ,
nor the Deity reward us for our goodness." In an-
other place the same author sa^'s, " Thfe only things
which influence Our practice, fiie considerations
which call forth the workings of self-love, that first
great wheel of the soul, to which all the rest move in
subordination."
A great part of our moral philosophers, and Ar-
minian divines generally, are in the same sentiment.
They conceive virtue to be a mere selfish thing :
only a well regulated regard to one's personal inter-
est. And the Antinomians, in all their diilbrent ways
of explaining themselves, consider all religion as no-
tliing else. They suppose that what couAcrts a sin-
ner, and what excites the love of God in a saint, , is
only a belief of his love to theniy in particular, or to
mankind in general ; thus making all religious affec-
tions turn upon the fust great wheel of seJf-loi'-c.
Now these, I reckoti some of the ^tron'gt^st human
testimonies we could have, in proof of the total moral
depravity of mankind by nature. From their own
feelings, and from their observation of others, they
me forced into the conclusion ' that man is a totally
selfish creature. But we need not suppose the worst
man on earth, or devil in liell, more depraved in the
Ser. XII.] of Man by Nature. 205
bottom of his heart, than to have no ultimate regard
to any one's honor or happiness, but his own.
We may further talce notice, that those advocates
for native human virtues, who do not adopt the self-
ish system, suppose thing!? virtuous, which are not
of the nature of christian virtue, or true holiness.
Such, for instance, as the love of one's country ; the
tenderness between die sexes ; the affection of par-
ents for their children, and natural compassion for
the miserable.
Respecting these, I observe, that severd of theiii
may proceed from mere self-love ; but that, if there
be somewhat of disinterestedness in any of them, yet,
because of their want of universalit)'^ and impartialit)-,
they cart never produce the peaceable fruits of right-
eousnessj or be the fulfillirig of the divine law. Oii
the contrary, transgression, and the grossest iniqui-
ties j are their natural tendency and common effects.
This iSi the case, particularly in i-egard to the love be-
tween the sexes, parental fondness, and that patriot-
ism which has been so much the boast of Pagans,
and of many who are called christians. These ai-e
among those lusts of men which war in their mem-
bers, whence come wars and fightings ; envying and
strife, confusion and all manner of evil works. All
partial benevolence, like self-love, will naturally pro-
duce enmity toVvard those who are without the lim-
ited sphere of its friendly operation.
As to that natural compassion for the miserable,
which operates more extensively : this is too limit-
ed in another view, to have a tendency to universal
happiness, or to be of the nature of righteousness
and true holiness. Persons most remarkable for this,
are fi-equently as remai'kable for many vicious tem-
l^ers and practices, hurtfnl to others, as well as to
themselves. They are often, not only irreligious
and profane, but intemperate, kwd, envious, re-
vengeful, false, fraudulent and unjust. As common
family affection, and love of one's countiy, ^Aill not
206 the total Depramy [Ser. XIL
influence to the whole duty of man, because they
embrace only a part of mankind, and have no respect
to God : so this natural humanity will not, because
it is felt for no individual, only in a partial view, and
imder particular circumstances. The man whose
heart is easily touched with tender sensibility for a
neighbor in extreme distress, would be grieved as
much, perhaps, to see that same neighbor more pros-
perous and happy than himself. Nor is it every
kind of suffering, however great, that will move the
compassion of these good natured, wicked men.
The sight of one wounded, bleeding and half dead,
powerfully excites their commisseration ; but to see
or hear the good name of the most worthy person,
mangled and torn in pieces, by the tongue or pen of
malice and falsehood, gives them pleasure, very of-
ten, instead of any resentment or uneasiness.
This partial, common compassion, appears to be
nothing more than a mere animal instinct ; similar
to what we observe in most kinds of the inferior cre-
ation. As far as it goes, it is a good thing, as rain
and sunshine are good. It answ^ers good purposes
in the present wretched state of man, but is not at
aU adapted to that world of happiness ^^'here are no
objects of pity, and where millions will be seen ex-
alted in felicity and glory far higher than ourselves.
Notwithstanding all such humanity, we must be
born again, before we can see the kingdom of God.
We must have a more uniform good nature, or we
can never be partakers of the inheritance of the saints
in light. We must have a better principle of good
works created in us, before we can do any thing that
will be recompensed at the resurrection of the just.
There is one way more, which I will just men-
tion, whence some may be led to think human na-
ture virtuous, when really it is not. They may mis-
take a rightly dictating conscience, for a good dis-
position. There is undoubtedly in natural men,
not only reason, which enables them to judge, but
Ser. XII.] of Man by Nature, 207
also a moral sense, whereby they feel, of themselves
what is right. This is that of which the apostle
speaks, Rom. ii. 14, 15, " For when the Gentiles,
which have not the law, do by nature the things con-
tained in the law, these, having not the law, are a
law unto themselves : Which shew tlie works of the
law written in their hearts ; their conscience also
bearing witness, and their thoughts the meanwhile
accusing, or else excusing one another."
Man, in a state of nature, has something in him
besides reason — something in his breast, as well as
in his head, which bears witness in favor of truth,
justice, and goodness : which always gives a verdict,
when cases are fairly understood, on the side of the
eternal rule of right : which approves \vhat is moral-
ly good, and condemns what is morally evil. This
some have called the moral sense ; and is what the
Bible calls conscience. But this is a different thing
from a disposition to refuse the evil, and choose the
good. It is not the public sense, or universal benev-
olence of heart ; which inclines a man to the prac-
tice of whatsoever things are true, honest, just, pure,
lovely, and of good report. If there be any virtue,
or any thing worthy of praise as proceeding from, or
comprehended in, an honest and good heart, this is
not the thing. It is found in the worst of all rational
beings. It will be the worm that never dies, gnaw-
ing the souls of all the wicked in hell, with everlast-
ing shame and self-condenination.
Let us now apply and improve this v/hole subject,
for our further learning and profit.
1. We may hence learn why it is that good
tlioughts, and impressions are apt to be so transient
and unabiding in natural men. Vain thoughts —
trifling, foolish, wicked thoughts, lodge within them.
But it is not so in regard to good thoughts, or
thoughts of things that are good. If these obtrude
208 rbe total Depramy [Ser. XIL
themselves at any time, (like troublesome beggars at
our doors, ) they are treatetl with great coldness and
neglect. It may be said to them, " Depart in peace; be
warmed, be filled :" or a pittance of some poor thing
may be given them, just to silence tlieir clamorous
importunity ; but they are dismissed as soon as pos-
sible. It is the same case, generally, respecting any
serious purposes and resolutions of sinners. Thus
Ephraim's goodness, it is said, was as a morning
cloud, and as the early dew, it went away. This is
represented by our &aviour, in his parable of the
sower : " Some seed fell upon a rock ; and as soon
as it was sprmig up it withered away, because it lack-
ed moisture."
2. Hence let not any tliink that their depravity is
not great, or not very criminal ; if it be onl}-^ the
want of good principles : principles so very good, as
the disinterested love of God, and of all their fellow-
creatures. The worst creature on eardi, or in hell,
need not be supposed any more depraved than this,
in the bottom of his heart. This alone, in a moral
agent, who has self-love, and its subservient appetites
and passions, will account for all ungodliness and un-
righteousness, in thought, word and deed. Let men
have no disposition to glorify, or desire to enjoy God,
and they will naturally be enemies to him in their
muids ; they \\\\\ hate his laws, and murmur against
his Providence and grace ; and it will be the latent
wish of their heart to have no God. Let men be
lovers of none but their own selves, and they will be
" covetous, boasters, proud, disobedient to parents,
truce -breakers, false accusers, incontinent, fierce, des-
pisers of those that are good, traitors, heady, high-
minded." As far as tliey are not restrained by the
fear of punishment, a regard to reputation, or some
other selfish or partial moti\'e; they will be full of all
imrighteousness and iniquity. Their throat will be an
open sepulclire; with their tongues they will use
$er. XII.] of Man by Nature, 209
deceit ; the poison of asps ^vill be under their lips ;
their mouth will be full of cursing and bitterness ;
their feet will be swift to shed blood. Let a sinner
only know this plague of his own heart, the want
of all good principles, and he will see cause enough
for self-reproach and self- abhorrence.
3. It hence appears that such as hope they are
christians, had need be very cautious and thorough in
self-examination. Many are the ways in which men
may experience a superficial conversion, and seem
to be religious, when all, at bottom, is nothing but
self-love. There is also great danger of mistaking
conscience, for a good heart ; or natural compassion,
and other partial kind affections, for that love which
is the fulfilling of the law — that charity which is the
bond of perfectness. By these means, undoubtedly,
multitudes are deceived ; thinking themselves some-
thing, when they are nothing. And for these rea-
sons, it greatly concerns supposed converts, again
and again, to examine and prove their own selves.
4. Christians, the most assured and best of them,
should hence be led to adore the sovereignty of divine
grace ; and to walk humbly with God, and meekly
among their fellow-men. To this purpose, I shall
conclude with the words of Paul to Titus : " Put
them in mind to be subject to principalities and pow-
ers, to obey magistrates, to be ready to every good
work, to speak evil of no man, to be no brawlers, but
gentle, shewing all meekness to all men. For we
ourselves were sometimes foolish, disobedient, de-
ceived, serving diverse lusts and pleasures, living in
malice and envy, hateful, and hating one another.
But after that the kindness and love of God appeared ; '
not by v/orks of righteousness which we have done,
but according to his mercy he saved us, by the
washing of regeneration and renewing of the Holy
Ghost; which he shed on us abundantly, through
Jesus Christ our Saviour."
C c
SERMON XIII.
ON man's native opposition of heart, to
THE SUPREME BEING.
ROMANS VIII. 7.
The carnal mind is enmity against God.
X HAT mankind may be brought to a
€ompliance with the proposals and terms of the gos-
pel, a deep conviction of sin, as well as misery, is
altogether necessary. In vain are any called upon to
repent, or receive an offered Saviour, before they are
sensible that they are sinners. In vain do we per-
suade men to be reconciled to God, as long as they
see not that they are in a state of irreconciliation.
Many have little apprehension of the evil of their
ways : when, therefore, the gospel is preached to
them, they make light of it, and pay little attention
to it. Others, though they have some conviction of
their external sins, and feel some concern Avhat they
shall do to be saved ; yet perceive not the desperate
wickedness of their hearts, and hence their hurt is
healed slightly, by a superficial amendment. In or-
der to a true repentance and turning to God, a sinner
must know, as Solomon expresses it, " the plague
r)f his own heart." Nor is a conviction of one's
212 Mail's name Enmity to God. [Ser. XIII.
total want of true holiness, all that is necessary to
ansM er every important purpose. It is said, " The
heart of the sons of men is full of eml ;'*'' and per-
ceiving this, as well as that in it there dwelleth no
good thing, is useful, if not absolutely requisite, that
a sinner may have a proper sense of his need of gos-
pel grace.
The apostle, in the words now to be insisted on,
asserts the extreme positive wickedness of the heait
of fallen man, in very strong and striking terms. In
discoursing upon this subject, it is proposed to show ;
I. What we are here to understand by the carnal
mind.
II. What is meant by its being enmity against
God.
III. What other evidence we have that it is really
so : and,
IV. What is the cause of this enmity ; or how it
can rationally be accounted for.
By the carnal mind, I conceive, the apostle means,
the mind of the natural man : the mind \vhich all
men are of, until, in the language of our Saviour,
they are born again. The word carnal^ it is true,
signifies the same as fleshly. Carnal is opposed to
spiritual, as flesh is opposed to spirit. And by the
■word flesh, when applied to man, w c sometimes
mean the body, in distinction from the soul.
Whence, perhaps, some might be ready to think,
that by the carnal mind^ is most naturally to be un-
derstood, a mind that is uncommonly under the
dominion of bodily appetites. The mind of a glut-
ton, a drunkard, or of one abandoned to lewdness,
Sut from the frequent use of similar phrases and
eypressions in scripture, and even from the passage
in connection with our text itself, it may well be
Sen XIII.] Man^s name Enmity to God. 213
concluded, that notliing more ^vorse is here meant,
than the mind of every unregenerate sinner. By the
flesh, in the New- Testament, is very frequently
intended, the whole man, as he is by natural genera-
tion. Our Saviour, having observed to Nicodemus,
that, " Except a man be born again, he cannot see
the kingdom of God;" to explain himslf, and to
give the reason of the necessity of this second birdi,
he says, " That which is born of the flesh is flesh p
and that which is born of the spirit is spirit." And
all sorts of sins are called works of the flesh. " Idol-
atry, witchcraft, hatred variance, emulations, wrath,
strife, seditions, and heresies, are so called, Gal. v. 20,
as well as drunkenness and uncleanness. By the
flesh, in these places, must necessarily be understood,
" the old man which is corrupt ;" and by the spirit,
" the new man, ^vhich is created after God in right-
eousness and true holiness. " In the same manner the
xvords flesh and spirit, carnal and spiritual, are evident-
ly used in the context, both before our text and after it.
The apostle had said, ver. 1, " There is now no con-
demnation to them who are in Christ Jesus, who walk
not after the flesh, but after the spirit." And ver.
5, 6, " For they that ai-e after the flesh do mind the
things of the flesh ; but they that are after the spirit
the things of the spirit. For to be carnally minded
is death ; but to be spiritually minded is life and
peace." He then adds, ver. 7, " Because the car-
nal mind is enmity against God ; for it is not subject
to the law of God, neither indeed can be." And he
goes on to say, ver, 8, 9, " So then they that are in
the flesh cannot please God. But ye are not in the
flesh, but in the spirit, if so be that the Spirit of God
dwell in you." He is manifestly describing tlie es-
sential diflference, in temper and state, between the
regenerate and the unregenerate ; and it is plain from
the A^ hole passage, that by the carnal mincl is meant,
the mind of the natural man — the mind of all the sons
and daughters of Adam, except such as have been
^14 Man''s native Enmity to God. [Ser. XIII.
*' saved by the washing of regeneration, and renew-
ing of the Holy Ghost."
II. What we are to understand by the carnal mind's
being enmity against God, is next to be explained.
I suppose the apostle means by this, that the heart
of an unregenerate sinner, is utterly opposed to the
holy nature and ways, of the Creator and Lord of all.
More particularly,
1. This enmity of the carnal mind against God
implies, the reverse of a love of complacency in him.
*rhis is a truth, at least, plainly taught in scripture,
and which many have known, respecting themselves,
by experience. Concerning the hypocrite. Job
says, " Will he delight himself in the Almighty ?"
which question strongly imports the certainty that he
will not ; and that none but the sincere saint will do
this. Good men take delight in contemplating the
perfections and Providence of God. They rejoice
that " the Lord reigneth ;" and that he is infinitely
just and wise, as well as good and merciful. But
with the wicked — with all the unrenewed, it is quite
the reverse. They hate to think of the holiness and
justice, the omniscience and omnipotence, of the Su-
preme Being. If they believe these his attributes,
and his righteous, universal Providence, they take
no delight in that belief ; but it excites in them dis-
pleasure and uneasiness.
2. This enmity of the carnal mind against God im-
plies, and most directly means, the reverse of a love
of benevolence towards him. Wicked men are not
the hearty friends of God ; but are enemies to him
in their minds. We may dislike those to whom we
are not enemies. Enmity is' something more than
dislike. It is that kind of hatred which is known by
the name of ill will : and it is he that hateth his
Ser. XIII.] Man's name Enmity to God. 215
brother in this sense only, who is said to be a mur-
derer. To be an enemy to any one, is to wish him
ill, and to be disposed to do him hurt ; as being a
friend to one, on the contrary, is to wish well to him,
and to be ready, \vhen it is in our power, to do him
good. God is indeed above the possibility of sus-
taining damage, or receiving benefit, from any thing
we do : nevertheless, we may have the same dispo-
sition and feelings toward him, that we have tow-
ard our fellow-creatures, who are within the reach
of our good or ill offices. In our minds, we may be
friends or enemies to him, as well as to one another.
We may wish that his name might be hallowed ; that
his kingdom might come, and his will be done ; or
we may wish the contrary. We may be ready to do
what in us lies to promote, or to prevent, the ad-
vancement of his declarative glory. The revi-
val of his work may give us joy, or it may excite
our displeasure and grief. Moses and Joshua were
exceedingly concerned for the honor of God's great
name ; and David wanted to have the whole crea-
tion unite in praising the Lord. Were not these the
natural exercises and expressions of a friendly dis-
position to the Supreme Being ? The devil, on the
contrar}% is extremely unwilling that God should be
glorified ; and would make the whole intelligent cre-
, ation revolt from him, and blaspheme his holy name,
if it were in his power. What is this but to be at
heart a perfect enemy to God ? The enmity of the
carnal mind of fallen man is of the same nature,
though not to the same degree. Those who are
enemies to God in their minds. Mall be ready to dis-
pute his sovereignty, to plead for independence on
him, and to act in opposition to his revealed will.
In proportion as we have enmity in our hearts against
God, we do not love that he should be so highly ex-
alted, and possess such absolute dominion and
power : and we are disposed to speak and act, not
for him but against him ; and to take pleasure in
M6 Man^s nathe Enmity to God. [Ser. XIII*
the society of those who dishonor his name, rather
than in that of them who show forth his praise.
3. It is to be particularly observed, that the man-
ner of expression in our text, seems to suppose this
native unfriendliness of the human heart, to the holy
Sovereign of the universe, to be total and entire. It
is not merely asserted that the carnal mind has much
in it which is inimical to God. This might consist
with its having something in it of sincere friendli-
ness to him. This might be truly said of the best
of men in this world of imperfection. The apostle
Paul himself found a law in his members, warring
against the law of his mind ; and undoubtedly that
remaining fleshly law, warred against the law of God,
and against the love of God. But to have the mind
enmity itself against him, is something much more
than this. It implies that the heart has nothing in it
of the love of God, but is in total opposition to him.
III. We proceed to consider what other evidence
there is of its being ti'ue, that all men by nature are
so very ungodly and ill disposed.
The proof of it doth not rest merely on this one
text. If it did, there might perhaps be some reason
to hope that the expressions here were hyperbolical ;
or that they did not necessarily imply so much as
hath now been supposed. But that this is no exag-
gerated representation of the ungodliness of fallen
men, however we should w ish not to believe it, is
evident abundantly from other passages of scripture,
and from facts, Vv^hich cannot be disputed.
1. The enmity of the mind of man against God,
is manifest from what we read and see of the unbe-
lief of mankind, with respect, to his being and per-
fections. David says, Psal. xiv. 1, " The fool hath
said in his heart. There is no God." Or, rather,
our English translators have supposed this to be his
Sen XIII.] Man'^s nathe En?nity to God. 217
meaning : for in the Hebrew of that text, the words
are only these ; " The fool hath said in his heart,
No God." And some have thought the supplement,
there isy to be improper or needless. That the psalm-
ist meant to say Avhat was the fool's secret wish ;
not what was his inward belief. By the fool, is
commonly meant in scripture, not an idiot, but a
sinner, in contradistinction to a saint ; or, in the lan-
guage of the New-Testament, the natural man. And
tliat the psalmist is so to be understood in this text,
is plain from what immediately follows : " They
are corrupt ; they have done abominable works ;
there is none that doeth good. The Lord looked
down from heaven upon the children of men, to see
if there were any that did understand and seek God.
They ai'e all gone aside, they are together become
filthy ; there is none that doeth good, no, not one."
He is plainly giving the character of all mankind
by nature ; and if he meant that it was the language
of man's heart, " No God," or. Let there be no
such being, then we have in this text an express
assertion, that natural men arc of a disposition
which is enmity to the existence of God. But if
the psalmist be understood, agreeably to our trans-
lation, as only asserting the inward atheism of \\ick-
ed men, or their unbelief that there is a God, still
this proves the enmity of the human heart against
him : for to no other cause can such atheistical
unbelief be ascribed ; since we may as easily know-
that all things must have been made at first, and that
the Maker of them must be God, as that every
house was builded by some man. Yet it is very
manifest from the conduct of a great part of man-
kind, even under the light of the gospel, that they
have no real belief of the existence of God.
2. From the so early and so universal prevalence,
of the most stupid and abominable idolatiy in this
D d
21S Man's nathe Enmity to God. [Ser. XIII.
fallen world, the enmity of the human heart against
the Supreme Being, is exceedingly evident.
The apostle hence proves the extreme ungodliness
of the heathen Gentiles, in the first chapter of his
epistle to the Romans. He says, " Professing
themselves to be M'ise, they became fools ; and
changed the glory of the uncorruptible God into an
image made like to corruptible man, and to birds,
and four-footed beasts and creeping things." This
he imputes, not to their wanting the necessary means
of coming to the knowledge of the truth ; but to
their holding the truth in unrighteousness — to their
not being disposed to glorify God when they knew
him, and to their not liking to retain God in their
knowledge. And undoubtedly, no other probable
account can be given, of the so universal prevalence
of the worship of false gods, and such strange ones as
were worshipped in all parts of the world. Certainly,
had mankind been of a disposition to delight them-
selves in the Almighty, they Would never ha^e
jnade them such gods as birds and beasts, and the
meanest reptiles : nor such as Bacchus and Venus,
Belial and Moloch, or even as Jupiter and Juno ;
gods and goddesses, the patrons and patronesses of
lewdness, drunkenness, envy, revenge, and every
human or diabolical vice. By the gods that men
believe in and worship, it is seen what gods they
wish to have. We need not wonder, therefore,
that the heathen idolaters are said to have been
without excuse ; or that their alienation from the life
of God, through the ignorance which was in them,
is resolved into the blindness of their heart.
But, not only the refined Greeks and Romans, as
well as other Gentiles, who were called by them bar-
barians, Avorshipped such despicable creatures, and
gods of such abominable characters ; even the peo-
ple of Israel, notwithstanding all their revelations,
and all the wonders of Divine mercy and wrath of
which they had been witnesses, still long retained
Ser. XIII.] Man's name Enmity to God. 219
an invincible bias to relapse into such sottish and im-
pious idolatry. They were always ready to warp off
from the Most High, to the gods of the heathen
around them, like a deceitful bow. This their histo-
ry, from the time they were redeemed out of Egypt,
until their captivity in Babylon, abundantly testifies.
And this was the grand controversy A\'hich God had
with them, and his constant complaint against them.
See Jer. xliv. 2 — 6, " Thus saith the Lord of
hosts, the God of Israel, Ye have seen all the CA-ils
that I have brought upon Jerusalem, and upon all
the cities of Judah ; because of their wickedness
which they have committed to provoke me to anger,
in that they went to burn incense and to serve other
gods, whom they knew not ; neither they, you, nor
your fathers. Howbeit, I sent unto you all my
servants the prophets, rising early, and sending them,
saying, Oh, do not this abominable thing that I
hate. But they hearkened not, nor inclined their
ear to turn from their wickedness, to burn no more
incense unto other gods. Wherefore my fury and
mine anger was poured forth, and was kindled in ihe
cities of Judali, and in the streets of Jerusalem ; and
they were wasted and desolate, as at tliis day."
3. We have a striking proof of the enmity of
mankind against God, in the treatment which his
messengers, and all who have borne his image, have
generally met with in the world. It is seen how
subjects stand affected toward their sovereign, by
the manner in which they treat his ministers of state.
It is seen whether foreign courts are friendly to a
neighboring king, by the reception given to his am-
bassadors. We may see whether our neighbors are
well or ill affected to us, by their treatment of our
children and servants. But, judging according to
this evidence, what must we think of the loyalty and
cordiality of the ancient Jews to the Holy One of
Israel \ Bv the account we have of them from
220 Man'^s native Enmity to God. [Ser. XIII.
Moses to Malachi, how unkindly did they treat the
obedient children and faithful servants of their God !
Hear, to this purpose, the address of our Saviour
to their capital city, the seat of their religion and
government ; Luke xiii. 34, " O Jerusalem, Jeru-
salem, which killest the prophets, and stonest them
that are sent unto thee." Hear also the words
of feithful Stephen, when going to his own mar-
tyrdom : Acts vii. 51, 52, " Ye stiff-necked, and
uncircumcised in heart and ears ; ye do always
resist the Holy Ghost ; as your fathers did, so do ye.
Which of the prophets have not your fathers perse-
cuted ? and they have slain them who shewed before
of the coming of the just One." See, likewise, the
representation given Heb. xi. 36, 37, where, speak-
ing of those eminently good men in former ages, of
vvhom the M^orld was not worthy, the apostle says ;
*' Tliey had the trial of cruel mockings and scourg-
ings, yea, moreover, of bonds and imprisonment :
They were stoned, they were sawn asunder, were
slain with the sw^ord."
Nor was the only begotten Son of God himself,
when he tabernacled in flesh and dwelt amonsrmen,
more respected, or treated with less cruelty. He en-
dured such contradictions and reproaches as can hard-
ly be expressed. He was mocked ; He was scourg-
ed ; He was crowned m ith thorns ; He was crucified.
Thus lived, and thus died the man that is said to be
God's fellow ; the brightness of his glory, and the
express image of his person : One w ho might well
s'ly, " He that hateth me, hateth my Father also."
Nor is it to be thought that those who hated the
Saviour of the world with such mortal hatred, were
worse by neiture than other men. They thought as
well of themselves as we do of ourselves, and as ill
of their persecuting ancestors as we do of them.
They built the tombs of the prophets, and garnished
the sepulchres of the righteous ; and said, " If we
had been in the days of our fathers, VvC would not
Ser. XIII.] Man'>s nathe Enmity to God. 221
have been partakers with them in the blood of the
prophets." The populace who cried out to Pilate,
with such clamorous importunity, concerning Jesus,
Crucify h'wi, crucify bim ; and their rulers, by whose
wicked hands he was put to death, no more tliought
that they should have stoned such godly men as
Isaiah and Jeremiah, than the men of this generation
now think that they should have joined in the cry
against Christ, and in his crucifixion. This was
but a specimen of the general temper of mankind
toward God, and toward every one that is god-like.
And indeed, the same temper was then acted out,
for a long time, with unrelenting violence. The
apostles, we know, were brought before rulers, im-
prisoned, and beaten with rods, for no other crime
than propagating the gospel : and all of them, it is
said, at last suffered martyrdom, in their Master's
cause. And within the first three hundred years
after Christ, we are told in history of no less than
ten general persecutions of the christians, through-
out the whole Roman empire, designed to extirpate
their -very name from off the face of the earth.
Thus " did the heathen rage, and the people imagine
a vain thing. The kings of the earth sat them-
selves, and the rulers took counsel together, against
the Lord, and against his Anointed, saying, Let us
break their bands asunder, and cast away their
cords from us."
4. That the carnal mind is still enmity against
God, appears evident from the strange delight in
profaneness, so natural to mankind.
The psalmist, complaining to God of the profligate
workers of iniquity, says, " They speak against
thee wickedly, and thine enemies take thy name in
vain." And well may those be called the enemies
of God,\vho do this ; or who take pleasure in them
that do it. When our neighbors sj^eak lightly of us
— when they use our name as a proverb and a by-
222 Marias natke Enmity to God. [Ser. XIII.
Avord — when they make a mock of our serious in-
structions, counsels and admonitions, how do ive
take it ? Certainly, not as a mark of their esteem
and friendship, but of their hatred and contempt.
But how common a thing is it among mankind,
to treat the name, and word, and ways of God, in
this contemptuous manner ? How natural is it for
the sons of men to be profane ? to turn the sacred
scriptures into ridicule — to curse and swear, and
take the name of God in vain ? It is so natural to
them that nothing is more difficult than to keep little
children from learning such language, when they are
in the way of it, or than to break them of it when
once they have learnt it. And how much pleasure
do many appear to take in such discourse ! how
heartily will they laugh, without the least wit, only
at uttering or hearing horrid oaths and imprecations !
This often seems no less unaccountable, than shock-
ing, to serious people. What pleasure there can
be in this way of sinning, or what temptation there
can be to it, many have been exceedingly at a loss
to conceive. Perhaps the pride of being thought
bold and fearless, may have some influence ; though
very little, one would think, when it is well known
that the most despicable of all human beings, very
commonly distinguish themselves by this sort of
courage, as much as the great and noble, or any men
whatever. Of this mysteiy, the doctrine in our textj
1 conceive, gives the only true and full solution.
Whence is it that men are so much disposed to
revile and slander one another, and have generally
such a relish for defamation ? It is owing to general
ill-nature, undoubtedly ; and very often to a particu-
lar, personal enmity. The pleasure taken in profane
discourse, it is very certain must proceed from a
similar cause. It gratifies the enmity of the carnal
mind against God and religion. Were it not for
this enmity, such horrid profanation of sacred things,
could afford no delight or entertainment to any mor-
Ser. XIII.] Man's name Enmity to God, 223
tal* Were men friendly to the Deity, it would,
certainly, be most offensive and disgusting to them.
5. From the general love of sin, and hatred of the
law of righteousness, this enmity plainly appears.
" Ye that love the Lord," says the psalmist, " hate
evil." Nor can any thing be more natural or
necessary than that they should. Those who love
God with complancency, will hate sin, for what it is
in itself : and those who love him with any friendly
affectioUj will hate sin for his sake ; or because of
its being an offence and a dishonor to him. The
observation of the apostle John is an obvious truth ;
*' This is the love of God, that we keep his com-
mandments ; and his commandments are not griev-
ous." On the contrary, therefore, men's not keep-
ing the divine commandments, or their being griev-
ous to them, is an evidence of hatred of God.
This is the proof made use of by the apostle of the
truth of his assertion in our text. " The carnal
mind is enmity against God ; for it is not subject to
the law of God, neither indeed can be." A natural
man may do the external things which the divine
law enjoins, in some instances ; but it is by con-
straint, and not of a willing mind. His heart is
never in it, nor subject to it ; nor can it be until
renewed by divine grace.
6. The enmity of thenatural mind of man, against
the very being of God, is evident from the aversion
discovered to his absolute purposes and decrees, and
to the gospel doctrines of grace. It is well known
that these doctrines, like the sect of the Nazai-ines,
are every where spoken against. " Being predesti-
nated according to the purpose of him who worketh
all things after the counsel of his own ^^'ill : therefore
hath he mercy on whom he Avill have mercy, and
whom he will he hardeneth : Hath not the potter
power over the clay, of the same lump to make one
221 Man's native Enmity to God. [Ser. XIII,
vessel unto honor, and another unto dishonor ?" are
hard sayings : who can hear them ? These texts,
and others like them, give disgust to many in most
congregations, as soon as they are named as subjects
of discourse. Nor will this disgust be removed, un-
less the true sense of the texts be wholly explained
away, or flatly contradicted. To show the reasona-
bleness of them, and to guard against false inferences
from them, of a dangerous tendency, does no good.
The difficulties are not removed ; the objections still
remain. And remain they for ever will, as long as
the carnal mind remains, unless the Most High a^ ill
resign his throne. The reins must be given up to
every one's own self-determining power, or the mind
of man will not be satisfied. God must have no de-
crees— no sovereignty — no government of the moral
world, or the haughtiness of man will be offended.
Some may be really afraid, perhaps, that the
preaching of such doctrines, v/ill make men think
they are not free agents, or will encourage them in
carelessness and sin. These doctrines may be per-
verted and abused to bad purposes, it is true ; and
so may every other doctrine of the gospel, and every
thing else that is good. But, in general, the danger
of this is not the bottom of the business. If it were,
why is not as much opposition made to other divine
truths, which are not more clearly revealed, or less
frequently misimproved ? Whatever may be the os-
tensible reason, the real objection is, men do not
like that God should govern the world. They are
not willing that Ins counsel should stand, or that his
pleasure should be done. They would have Him
have no purpose, which cannot be frustrated ; or
which is not perpetually liable to be altered, by every
caprice of his giddy creatures. They would have
Him determine nothing, without consulting themj
and knowing first what is their will and pleasure. In
short ; man Avould be God, or he would have no
God. For a God without decrees — without a plan.
Ser. XIII.] Man's nathe Enmity to God. 2^5
that he is able to prosecute, and will infallibly carry
into execution : a God dependant on the self- deter-
mining power of every lawless creature, is a perfect
cipher in the universe — a mere insignificant name.
We must be willing that there should be a Su-
preme Ruler over all — an Absolute Sovereign —
One who hath bound not only the ocean in his chain;
but men, and angels, and devils, by his immutable
decrees, over which they cannot pass, or we are not
willing to have any God. But such a God, certain-
ly is not chosen by the unanimous vote, if by a ma-
jority of mankind. Such a God, is by no means
consistent with that liberty, which has ever been
claimed, and strenuously contended for, in this re-
volted, rebellious, fallen world.
7. This enmity against God, in the native heart
of man, is manifest, from the extreme reluctance
Avhich we see in mankind of every age, to all seri-
ous discourses and meditations on divine things, and
to all the external duties of religion. It is said,
** The wicked v.dll not seek after God : God is not
in all his thoughts. His ways are always grievous."
It is said of the heathen Gentiles, " They did not
like to retain God in their knowleds-e." And these
o
sayings are true, respecting all natural men.
Why do not the children of men remember their
Creator in the days of their youth ? They have every
thing to remind them of the God that m.ade them ;
and to excite them to love and serve him. Why do
they not, according to the good counsel of their Sav-
iour, " seek first the kingdom of God, and his right-
eousness?" They are urged to an early attention to
religion, by the raost interesting and weighty con-
siderations. By the preciousness of the soul, and the
irreparableness of its loss. By the shortness and un-
certainty of this life, and the never ending duration
of that which is to come. By the hope of eternal
happiness, and the awful danger of everlasting mise-
rv. Bv mercies and aiHictions ; by sicknesses often.
E e
226 Man'^s nathe Enmity to God. [Ser. XlII,
cind by the frequent deaths of those around them,
and near to them. Yet they put it off, and put it
off ; waiting for a more liesure and convenient sea-
son, often till they are ready to drop into the grave
with old age. And even when they come to lie up-
on a dying bed, how common is it for sinners still
to delay attending in earnest to the concerns of their
souls, as long as they can possibly hope to live ?
Whence is it that attendance on the worship of
God in his house, only a few hours one day in seven,
is so great a weariness ; and on every frivolous ex-
cuse, is so readily neglected ? Whence is it so hard
a matter for many persons to maintain secret devo-
tion ; or even to attend morning and evening prayers
in their families ? Did they delight themselves in
the Almighty, certainly it would not be such a bur-
den to them always to call upon God. Were they
disposed to promote his glory, they would not be so
backward to worsliip him.
8. That the carnal mind is altogether enmity
against God, may be learnt from what is seen and
felt, 'when the Holy Ghost is striving Avith persons
in order to their conversion. Not the least love to
him is excited in the unregenerate, by the most clear
and genuine convictions of their duty and obligation.
On the contrary, under a powerful law- work, the
heart of a sinner is most of all apt to rise against God,
and to feel the strongest exercise of opposition to
him. For this we have the testimony of an apostle,
respecting himself. " Sin," says he, "taking occa-
sion by the commandment, wrought in me all man-
ner of concupiscence. For without the law sin \\ as
dead."
Thus numerous and incontestible are the evi-
dences, from scripture, observation, and experience,
that fallen men are by nature " enemies to God in
their minds ; and at heart, enmity itself against him.
It vv'as proposed.
Ser. XIII.] Man's name Enmity to God. 227
IV. To inquire what can be the cause of this, or
how it is to be accounted for.
On tliis it will be proper to observe one or two
things negatively.
1. It is very certain that the enmity of the carnal
mind against God, does not arise from ignorance of
him, or from an erroneous belief concerning his
perfections and ways.
Some have supposed, that there is no enmity, in
any man against the Supreme Being, but only what
is owing to misapprehensions respecting his chai*-
acter, absolutely or relatively understood. In sup-
port of this opinion, one argument is taken from
what we are told in scripture, of the natural blind-
ness and ignorance of men, in regard to God
and the things of God. The Gentiles arc rep-
resented, in their state of paganism, as " having the
understanding darkened, and being alienated irora
the life of God, tlirough the ignorance that was in
them." And it is said, " The natural man recei\'-
eth not the things of the Spirit of God ; for they are
foolishness unto him, neither can he know them."
Whence it is argued, that the enmity of the un-
converted cannot be against God's real character,
rightly understood ; but must be against him only
according to their conception of him, vrhich is erro-
neous and wrong.
In ans^ver to this I would observe, tlipt a distinc-
tion is to be made between the knowledge of the true
God, and the true knowledge of God : or, between
a right speculative idea of what a Being he is, and
a perception of his amiablencss and glory. The
former requires only rational powers, and proper doc-
trinal information : the latter requires, in addition to
these, a holy disposition, or temper of mind. This
last kind of knowledge the natural man cannot liave :
and the only reason is, because be has no taste to
228 Man's iiathe Enmity to God. [Ser. XIII^
discern the beauty of holiness — no heart to relish
moral excellency. But as natural men are rational
creatures ; and as God has clearly manifested and re-
vealed himself, in his works and in his word ; so they
may understand what a J5eing he is, or what his at-
tributes are : which is knowledge enough to lay a.
foundation for the exercise of enmity against him as
being what he really is, and not merely as thinking
him to be what he is not.
But, it has been further said, All men naturally
approve a good moral character, and condemn a bad
one, V. henever they are fairly understood, stripped
of all false colorings and disguises : and hence it has
been concluded that God, who is perfectly and infi-
nitely good, cannot be hated by any, cannot but be
loved by all, unless through some misapprehension
concernine him.
To this, howcA er, it need only to be replied, that
there is a distinction to be made, between approving
or condemning a character in our conscience, and
loving or hating it in our heart. All men, and un-
doubtedly ail rational creatures, in their consciences,
approve that which is good, and condemn that which
is evil, in characters and actions, as far as they under-
stand them. But this is a very different thing from
loving holiness, and hating sin. Notwithstanding
this universal moral sense, of good and evil, oppo-
site characters cannot accord and feel a mutual com-
placency, or friendship, any more than there can be
communion betv»^een light and darkness, or Christ
and Belial. Though all men approve and disapprove
alike, yet, as an unjust man is an abomination to the
just ; so he that is upright in his ways, is abomina-
tion to the wicked. Nothing: is more common than
for men to see and approve what is good, while yet
they love, and pursue with eagerness, 'that which is
evil. Sinners cannot but feel a sort of veneration
for those A\'hom they are convmced are truly virtu-
ous and religious ; yet they ^.vill shun their company^
Ser. XIII.] Man''s iiadw Enmity to God. 229
and often persecute or revile them. And while
they associate with the vicious and profane, as their
most agreeable companions, they cannot but condemn
them in their consciences. In like manner, the Di-
vine character, rightly understood, must meet the
approbation of every man's conscience ; while, nev-
ertheless, no wicked man's heart can be pleased
with it, or feel any friendliness to a Being so glori-
ous in holiness. 1^
But that the enmity of the carnal mind is against
the real character of God, and not merely against a
mistaken idea of him, is evident from almost every
argument by which this enmity has been now proved.
It is evident from tlie sinner's saying in his heart, or
"wishing to believe, there is no such God. It is evi-
dent from the idolatry of the heathen, and the strange
gods \\hich they made or "worshipped — gods which,
instead of being Almighty, had no might ; instead of
being omniscient, had no knowledge ; or instead of
being holy, just and good, were envious, unright-
eous, and abominably wicked. It is evident from
the delight which sinners take in the profanation of
things believed to be good, and most sacred. It is
evident from their hatred of the known laws of right-
eousness, and not being able to bear subjection to
them. It is evident from their opposing the doc-
trines of grace, of divine sovereignty, and divine
decrees. • It is evident from their reluctance to hear
or think of things eternal ; and from their putting off
all serious attention to religious subjects, contrary to
the dictates and painful remonstrances of conscience.
It is evident from the unfriendly and cruel treatment
which the faithful servants and prophets of God, and
his only begotten Son, have met with in the v. orld.
Indeed, were not the enmity of the carnal mind
against the real Supreme Being, there would be no
propriety in calling it enmity against God. Most
certainly, it could not be justly represented as im-
plying any moral depravity. Opposition to "wrong
23a Man's natke Enmity to God. [Ser. Xllt
notions, of the Most High, is right. This is so far
from being peculiar to the carnal mind, that the
more spiritually minded any are, the -more will they
be opposed to erroneous representations of the
Deity, and with the warmer zeal will they contend
as:ainst them.
o
Nothing can be more evident, than that the enmity
of wicked men, against a holy and righteous God,
docs not aj^se from a mere misunderstanding.
2. It cannot well be supposed to be altogether
owing, to fears of divine wrath and punishment.
When sinners are under awakenings, and destruction
from God is a terror to them, their enmity against
him may be increased ; to be sure it will be more
sensibly felt : but it was in the bottom of their heart
before, however unperceived. Those most secure
in sin, practically say unto God, " Depart from us ;
we desire not the knowledge of thy ways." By
speaking against him, by taking his name in vain^
and by Avicked works, it is plainly seen that they are
enemies to him in their minds. And it is hence
evident that their enmity against the Almighty doth
not wholly originate from an apprehension that he is
angry with them, and will cast them into hell.
On the other hand, I do not think that it proceeds
from disinterested malevolence ; or from a disposi-
tion to hate a good being when considered as stand-
ing in no relation to one's self ; or so as not to hurt
one's pride, or any of the feelings of personal respect.
There is no necessity of supposing a principle of
disinterested malice in any creature : nor can such a
principle be supposed to exist, without its having
been produced immediately by the same power that
created the world. But such an hypothesis appears
anti-scriptural, and absurd. I conclude, therefore,
that there is not, in the most " depraved creature,
disinterested unfriendliness to any being ; or hatred
of holiness for its own sake.
Ser. Xlli.] Marl's natke Enmity to God. 23 1
The M'^ay is now prepared to say, affirmatively,
whence the enmity of the carnal mind against God
does arise ; and how it is to be accounted for.
I suppose it proceeds, from mere selfishness.
That is, from self-love, without the counterpoise of
any disinterested benevolence to other beings.
There are several ways in M^hich such perfect self-
ishness will naturally be productive of enmity against
others ; and the more so in proportion as they are
above us, and have power over us : most of all,
therefore, against the Supreme Being. Self-love,
without benevolence to others, is directly opposed to
all subordination — to all subjection — to all control.
It aspires after absolute independence, and unbound-
ed liberty. It also loveth to have the pre-eminence,
in all things. It hates to be out shone ; or to have
any superior, in greatness, or fame, or felicit}^ Self-
ishness, when total and entire, makes the individual
in whom it reigns, however low and little, the centre
and end of every thought and wish, of every word
and action. Now, it is easy to see, that one whose
heart is thus totally selfish, will thence become an
enemy to all around him ; especially to all above him ;
and more especially to the Most High, who is infi-
nite in greatness and glor}'^, and absolute in domin-
ion over all.
A few inferences will now close this long dis-
course.
I. Hence we may learn, that the common love of
liberty, though natural to men, is no infallible argu-
ment in favor of human nature.
The love of one kind of liberty, indeed, and of
several kinds in a due degree, is a good thing. A
desire of liberty from the bondage of corruption, is
certainly laudable. This is the liberty meant, u hen
it is said, John viii. 36, " If the Son shall make you
free, ye shall be free indeed," A desire of liberty
^32 Man^s native Enmity to God. [Ser. XIIL
froii^ menial servitude, if it be not an impatient de-
sire, is what the gospel allows and approves. *' Art
thou called, being a servant?" says the apostle to
the Corinthians, '' caie not for it ; but if thou may-
est be made free, use it rather." A desire of liberty
to do our duty, ip. every station of life; and liberty
to speak the truth, when it ought to be spoken, is
undoubtedly reasoiiable and right.
But that ardent love of political liberty, which is
common among men, and which has made so much
noise in the world, may possibly not be a virtue,
acceptable to God. If it were, mankind must cer-
tainly be a very virtuous race of beings, without the
grace of God that bringeth salvation : for, in natural
men — in Pagans, and infidels, this flaming love of
liberty is ever most conspicuous. But, possibly, in
many instances, it may be nothing else, at bottom,
than narrow self-love,
" Or close ambition, varnish'd o'er with zeal."
It may proceed from the ver}^ same principle, and
want of principle, whence the carnal mind is not
subject to the law of God, nor can be. That such
notions of liberty as have often prevailed, and those
violent commotions which the ardent love of such
liberty has often occasioned, should be so generally
Sipproved and celebrated, is rather a proof of the
deceitfulness of sin, and of the readiness of mankind
to call evil good ; than any indisputable evidence of
the goodness of human nature.
2. Hence \\e need not wonder, that, in such a
world as this, there should be much opposition made
to good government, as well as to pure and undefiled
religion : that artful attempts should be made totally
to separate them, and prevent their being any sup-
port to each other ; and by all manner of sophistry and
slander, as much as possible, to weaken the restrain-
ing influence of both.
Ser. XIII.] Mafi'^s nathe Enmity to God. 233
It lias been said, The worst of men \\ ill w ish to
have good government ; because they must know it
is necessary for their own safetj- and peace.
But there is a mistake in this argument. The
hearts of men govern their heads. Their passions,
and con'upt inclinations, blind their eyes, in a thou-
sand instances, to their own plainest interest.
Though wicked men may be convinced of its being
necessary for their own safety, that others should be
restrained from iniquity ; and though, from this
conviction, they may sometimes vote for wise and
just rulers ; yet, from their hatred of being under
subjection and restraint themselves, they may easily
be led to struggle for licentious liberty, to clamor
against good rulers, and to advance men who profess
to be their humble servants ; or who, being of loose
mamiers themselves, they hope will not much inter-
rupt them in their ungodly and unrighteous freedoms.
They may easily be induced to form factions and
cabals, and to combine together against the best
government, as well as the best religion. They may
wisli to have them totally disconnected, whereiji
God hath joined them together for mutual support ;
and thus, as well as by otlier means, to have both
weakened, that their galling bands may be broken
with less difficulty, and their restraining cords cast
a^vay from them.
Until, more generally, mankind are vvilling there
should be a God in heaven, who is good and just;
certainly, we are not to expect that they will be
unanimous in choosing just and good rulers on earth ;
or that they will be long easy and peaceable under
the administration of such.
3. Hence good men, in every station and calling,
should learn to be?ir with patience, the enmity and
revilings of mankind. " Marvel not, my brethren,"
says the apostle John, " if the world hiite vou."
When it is considered how men treated the Son of
F f
234 Man's native Enmity to God. [Ser. XlII.
God, and how they treat the name of God ; no
good man should think much of it, if they treat his
name and person, with no great respect or tenderness.
*' If the world hate you," said our Saviour to his
disciples, " ye know that it hated me before it hated
you." And again; " It is enough for the disciple
that he be as his Master, and the servant as his
Lord."
Christ hath also pronounced a beatitude on his
followers, who should expose themselves to the en-
mity of the world, by their steadfast opposition to its
evil ways, and by their faithful adherence to him.
" Blessed are they that are persecuted for righteous-
ness' sake ; for their's is the kingdom of heaven.
Blessed are ye when men shall revile you, and perse-
cute you, and shall say all manner of evil against you
falsely for my sake,"
4. From what has been said it may be seen, and
should be laid to heart, how sinful and dangerous it
is, to continue in a state of native depravity, and op-
position to God and goodness. Can any thing be
more criminal than to be at enmity with your Crea-
tor ? or any thing more awful than to have the Al-
mighty for your adversary ? What can you do when
He riseth up ? and when He shall visit in anger,
what can you answer ? Lay down then the weapons
of rebellion, your wicked works ; and seek paixlon
and reconciliation. He hath said, " Fury is not in
me : "who would set the briers and thorns against mc
ill battle ? I would go through them, I would burn
them together. Or let him take hold of my strength,
that he may make peace with me ; and he shall make
peace with me."
5. The apostle's inference from our text, is obvi-
ously true and just. " So then,, they that are in the
iiesh cannot please God." The externally moral,
the reformed, and such as are in the diligent use of
Ser. XIII.] Marl's natke Enmity to God. 2JJ5
the means of grace, are apt to trust in these good
things, as what will recommend them to the divine
favor. But if the mind be still enmity against God,
can he be pleased with such appearances of respect
and duty ? All such righteousnesses are as filthy rags
— are dead works. Such self-righteousness is often
fatal to souls, as well as open unrighteousness. Isa.
1. 11, " Behold, all ye that kindle a fire, that com-
pass yourselves about with sparks ; walk in the light
of your fire, and in the sparks that ye have kindled.
This shall ye have of mine liand, ye shall lie down iii
sorrow.."
*«e
SERMON XIV.
6N THE SOVEREIGNTY OE GOD, IN THE EFFECT-
UAL CALLING OF SINNERS.
ROMANS IX. 18.
Therefore hath he mercy on ivhom he itiill have mercy., arid
nvhom he tviU he hardeneth,
X HIS is a doctrine of the gospel, against
which many have ever been ready to object. It is
a doctrine which needs explanation. Rightly un-
derstood, as taught in tlie New- Testament, it ^vill
commend itself to every man's conscience, I appre-
hend, as unexceptionable ; however displeasing it
may always be, to tlie unhumbled and unsanctified
heart of man
God's leaving his ancient people the Jews, gener-
ally, to reject the gospel ; and sending it to the Gen-
tiles, accompanied with the efficacious operation of
his Holy Spirit, was what led tlie apostle to insist
upon this doctrine in our text and context. To si-
lence the murmurings of the former, he observes to
them that the Holy One of Israel had always claimed,
and often exercised a like sovereignty, in making
the.first last, and the last first. To this puq)Ose,
after cursorily noticing the preference given to Isaac
before Ishmael, in the familv of Abraham ; he men-
238 Dh'ine Soiiereignty, [Ser. XI W
tions more at large, the instance of Esau and Jacob,,
and what was revealed to their mother Rebecca con-
cerning them, before their birth: Ver. 11 — 13,
*' For the children being not yet born, neitlier hav-
ing done any good or evil, (that the purpose of God
according to election might stand, not of works, but
of him thatcalleth,) it was said unto her. The elder
shall serve the younger : as it is written, Jacob have
I loved, but Esau have I hated." To this purpose
he recites a saying of God to their venerated law-
giver; ver. 15, " For he saithto Moses, I will have
mercy on whom I will have mercy, and I will have
compassion on whom I will have compassion." To
this end also, he refers them to what was recorded
of the great oppressor of their ancestors in Egj^pt ;
ver. 17, " For the scripture saith unto Pharaoh,
even for this same purpose have I raised thee up,
that I might shew my power in thee, and that my
name might be declared throughout all the earth."
From these examples and declarations, the apostle
then draws the conclusion in our text : " Therefore
hath he mercy on whom he will have mercy, and
whom he will he hardeneth."
For the illustration and defence of this conclusion,
it is no\v proposed,
I. To inquire what is meant by God's hardening
men, and what by his having mercy on them.
II. To explain his sovereignty in thus making
men to differ : and,
III. To answer objections against the doctrine of
such divine sovereignty.
What is here meant by God's hardening men,,
and what by his having mercy on them, we will first
briefly inquire.
Sen XIV. i in Effectual Calling. 239
Sinners are said to be hardened, when they remain
in impenitence and unbelief; and especially, when
they grow more and more secure in sin. When they
go on in the broad way to destruction, unapprehen-
sive of guilt or danger. When neither counsels nor
reproofs, mercies nor judgments, are regarded by
them, or make any suitable impression on their
minds. When, in addition to the stony heart, com-
mon to all natural men, which renders them incapable
of all truly virtuous or religious affections ; they
have lost, in a great measure, the feelings of con-
science, of shame, and of fear. The case of such is
often described in scripture. See Job xv. 25, 26,
" For he stretcheth out his hand against God, and
strengtheneth himself against the Almighty. He
runneth upon him, even on his neck, upon the thick
bosses of his bucklers." Jer. vi. 15, " Were they
ashamed when they had committed abomination ?
nay, they were not at all ashamed, neither could
they blush." Eph. iv. 19, " Who, being past
feeling, have given themselves over unto lacivious-
ness, to work all uncleanness with greediness."
And 1 Tim. iv. 2, " Speaking lies in hypocrisy ;
having their conscience seared with a hot iron."
But, how are we to understand that God thus
hardens men ?
It must be understood, at least, that he leaves
them to continue in impenitence, and to grow secure
in evil courses. It must be understood, also, that
God orders all those outward circumstances and
events, which prove the means of making sinners
more and more hardened in iniquity. But any thing
more, I apprehend, it need not be supposed he ever
does, in this matter. Certainly, there is nothing in
his word, or in his Providences, which would thus
harden any, were it not for their perverse misim-
provement of things good in themselves, and well
adapted to do them good, had they an ear to hear,
aPid a heart to understand. Nor need we imagine
240 l)mne Sovereignty, [Ser. XlV.
that God ever infuses hardness of heart, or insensibiL
ity of conscience, into any man, by the immediate
influence of his Holy Spirit. We are told, indeed,
of his making the heait of a people fat, and tlieir
ears dull of heai-ing : but by this nothing more may be
meant, than what is expressed in other places, by his
leaving people to their own heait-lust ; and giving
men over to a reprobate mind. The proper idea of
hardness of heart, and also of a seared conscience, is
only the want of feeling, or of an aptness to feel.
To the taking place of either of these, therefore, a
mere witiidrawment, on God's part, is sufficient.
The giving a new sense, must be a work of creation ;
but in order to tlie weakening, or the total loss, of
any of our senses, no such positive divine operation
is required. Accordingly, men are most commonly
said, in scripture, to harden themselves. As every
man is tempted to sin, when he is drawn away of his
own lust and enticed ; so, when any one is hardened
in sin, it is by his own blinding passions and evil
practices.
The history of Pharaoh, alluded to in our text,
may help us to understand how far the divine agency
is concerned in hardening sinners. God says, in-
deed, " I will harden Pharaoh's heart." But how
was this done ? In the first place by permitting the
miracles of Moses and Aaron to be counterfeited
by magic art. " The magicians did so widi their
enchantments, and Pharaoh's heart was hardened,"
His obduracy was further increased, by the repeated
removal of the plagues sent upon him. Thus, as
soon as the frogs died, it is said, "■ When Pharaoh
saw there was respit, he hardened his heait." And
when the swarms of flies were taken away at one
time, and the thunder and hail ceased at another,
" Pharaoh hardened his heart," we ai'e told, " and
sinned yet the more." This is a common case with
sinners. '' Because sentence against an evil work
Ser. XIV.] /■;/ Effectual Calling. 24 i
is not executed speedily ; therefore the heart of the
sons of men is fully set in them to do evil."
The scriptures do not teach us, I think, nor does
reason oblige us to believe, that God ever hardens
the impenitent workers of iniquity, except in some
such ways as these. By withholding the influences
of his Spirit, to a^-aken their fears, quicken their
consciences, and soften their hearts : by permitting
Satan or his instruments to deceive and stupify them ;
and by exercising such goodness, and forbearance,
and long-suffering, as ought in all reason to lead
them to repentance ; but from which, (through an
evil heart of unbelief and ingratitude) they are led to
greater boldness and security in sin.
By God's having mercy on men, as it here stands
opposed to his hardening tliem, Ave are naturally to
understand his a^vakening, convincing, and concert-
ing sinners. More especially, as it is expressed in
Ezekiel, his " taking the stony heart out of their
flesh, and giving them a heart of flesh." Says the
apostle to Titus, " according to his mercy he saved
lis, by the vrashing of regeneration, and renewing of
the Holy Ghost." And that this is the mercy spok-
en of in our text, appears plainly from its connection.
See particularly, ver. 21 — 24, of the context.
*' Hath not the potter power over the clay, of the
same lump to ma^e one vessel unto honor, and an-
other unto dishonor ? What if God, willing to shew
his wrath, and to make his power known, endured
with much long-suffering the vessels of wTath fitted
to destruction ; and that he might make kno^^Ti the
riches of his glory on the vessels of mercy, which
he had afore prepared unto glory ; even us, whom
he hath called, not of the Jews only, but also of the
Gentiles." The apostle is evidently speaking, not
merely of an election and reprobation of nations, in
regard to externd privileges ; but also of God's
calling some individuals to the belief and obedience
of the gospel, and to the blessings of his kingdom of
G g
242 Dhine SoDCireignty, [Ser. XIV.
glory ; "while he left others to impenitence and final
perdition.
II. Let us now consider how it is to be understood,
that God, acts the absolute sovereign, in making
men thus to differ.
By divine sovereignty we are never to understand,
such groundless arbitrariness, as is often acted by the
potentates of the earth. God never acts without
reason. He never does things, as men often do,
merely because he can, or because he will. To cre-
ated intelligences, " his way is in the sea," many
times, " and his path in the deep waters ;" but to
himself, " his footsteps," are always well known.
If "he giveth not account of any of his matters,"
it is not because he is unable to give a good account
of them all. " Being predestinated," says the apos-
tle, " according to the purpose of him who worketh
all things after the counsel of his own will." Which
implies, not onh/ that God asks no advice, and needs
none ; but also that he always acts with counsel
— with consummate wisdom. Our Saviour, in his
prayer on a certain occasion said, " I thank thee, O
Father, Lord of heaven and of earth, tliat thou hast
hid these things from the wise and prudent, and
hast revealed them unto babes : even so, Father ;
for so it seemed good in thy sight." In this case,
and in all other cases, it seemeth good in the sight of
God to do as he does : and, undoubtedly, there is
always some good reason^ why it so seemeth.
But the following things are supposed or implied,
in God's soverei£!:nt\% relatiiiLC to die conversion of
sinners :
1. That, in point of justice, he Is under no obli-
gation, one way or the other. ' And this is an un-
questionable truth. He can be just, and yet have
mercy ; and he can be just, and not have mercy, on
any unregenerate sinner.
Ser. XIV. 3 in Effectual Calling. 243
Indeed, had it not been for the mediation and
atonement of Christ, saving mercy could not have
been exercised towai-ds any of the fallen race of man,
consistently with justice. Sin must not go unpun-
ished : the guilty must by no means be cleared, witli-
out adequate satisfaction. God's righteousness, as
governor of die world, would have obliged him to
execute deserved indignation and Avrath on every
soul of man that doth evil, had diere been no other
possible way than by personal punishment, to mani-
fest his holy displeasure, to support his rightful au-
thority, and to make his rational creatures stand in
awe, and not sin. But now, since he hath foimd a
ransom — since he hath set forth his own Son to be
a propitiation ; he can be just and the justifier of eve-
ry believer in Jesus ; and just in giving repentance
and faith to whomsoever he sees fit. Still, however,
he is at full liberty to choose tlie subjects of his re-
newing mercy, as he thinks proper. Even the obe-
dience and sufferings of Christ, do not lay God the
Father under any obligation, which is inconsistent
^v•ith his most sovereign grace. And certainly no
sinner, by his own personal merit, can lay the Most
High under such obligation. In this regard, " there
is no difference : for all have simied, and come short
of the glory of God." No one, therefore, has any
just claim upon him, on the ground of merit. Eve-
ry one hath merited to be for ever cast off, and made
an eternal vessel of ^^rath.
But the honor of God's law and justice, since
Christ has died, doth not require that mankind
should be dealt with according to the respective
merit of each individual. Nor is this now the iuA a-
riablq rule of his procedure with the fallen children
of men. He doth not have mercy only on those w ho
deserve mercy, and harden all who deser^'e to be
hardened. If he did, he w^ould harden all : he would
ha\^e mercy on none. In making the chosen people
of Clirist, his willing people, in the day of his power,
244 Divine Sovereignty^ [Scr. XIV,
hedeals with them far better than they justly deserve,
though not inconsistently with justice. There is no
inerit which obliges him to save, nor any demerit
which obliges him not to save, any impenitent sin-
ner. In point of justice, he is at perfect liberty to
regenerate, or to leave in unregeneracy, any child of
Adam. His having mercy on \^'hom he will have
mercy, most evidently supposes this.
2. It supposes that he is at liberty also, in point
of truth : being bound by no conditional promises^
or conditional threatenings.
In some cases the truth of God obliges him. In
all cases wherein he has given his w ord. This is
the case respecting the pardon of penitent believ-
ers, and their final salvation ; and respecting the
eternal perdition of those who die in impenitence and
unbelief. It is written, " He that belie veth, and is
baptized shall be saved ; but he that believeth not
shall be damned." It is written, " He that believ-
eth on the Son hath everlasting life : and he that
believeth not the Son shall not see life ; but the
wrath of God abideth on him." Hence, though
justification is of God's free grace, as well as effect-
ual calling ; yet it is never said, Whom he will he
justifieth, and whom he will he condemncth. The
reason is, in this he proceeds with men according to
an established constitution." A constitution of which
not one tittle shall ever fail, any more than of the
moral la"\v. The promises and threatenings of the
gospel, will be as inviolably observed by the Judge
of all tlie earth, as the original rule of eternal right.
But, with rcsj^ect to eifectual calling, there are no
such divine cleclaratjons, God hath left himself at
liberty in his word, to regenerate, or to leave in un-
regeneracy, any impenitent sinner whom he pleases.
As long as persons are unrenewed in the spirit of
dieir minds, and have not the love of God in them,
whatever external duties they may perforin, from
Ser. XIV.] in Effectual Calling. ^45
selfish motives, they are entitled to no promises of
converting gi'ace. Nor does any sin, (unless we must
except the blasphemy against the Holy Ghost,) ex-
clude a person fi'om the possibility of obtaining this
mercy. God may grant repentance unto life, to the
greatest sinner ; or he may not grant it to one who
has committed the fewest and least aggravated sins,
notwithstanding any thing in his word. This, I think,
is implied in the doctrine of his having mercy on whom
he will ha^^e mercy, and hardening whom he will.
3. It may imply, that he is free from all those
feelings towards sinners, which might bias his mind,
or render him incapable of dealing v, ith them accord-
ing to the most perfect counsel of his own wisdom.
That he is never so influenced by love or hatred,
tenderness or anger, as to be unable to save, or to
destroy, any sinner, when he judges it will be for
the best.
Divine mercy is infinite ; but it is always guided by
divine wisdom. It can pass over the highest provo-
cations ; but it will never lead to such lenity, in par-
ticular instances, as would do hurt upon the whole.
*' God is angry with the wicked every day ;" and
in proportion, no doubt, to the greatness of their
wickedness ; but he is never so angry as to be im-
placable and unmerciful. His anger will never burn
to the lowest hell, only when it is absolutely neces-
sary, for important ends. The goodness of God is
an infinite inclination to promote the highest possible
good of the universe ; and, as fiu* as is consistent
with this, the best good of every individual, how-
ever despicable, however ill-deserving. A^id as to
that wrath which is cruel, such fury is not in him.
God is not subject to any thing like those ungovern-
able emotions of weak mortals, which often obstruct
the. proper exercises of pity ; and which often ren-
der the operations of it indiscreet. Neither his com-
placency nor displeasure — neither his anger nor com-
246 Dmne Sovereigiity, [Ser. XIV.
passion, should be conceived of as resembling our
iiTCguIar passions. He is therefore calmly free, to
exercise unerring wisdom, in softening or hardei\ing,
the rebellious childien of men. Hence,
4. Such is the sovereignt\^ of God, that it cannot
be foreknown, by any rules of human probability,
who will be the subjects of his renewing grace
This I take to be one thing implied in our Saviour's
saying to Nicodemus ; " The wind bloweth where
it listeth, and thou hearest the sound thereof, but
canst not tell whence it cometh, and whither it go-
eth ; so is ever}^ one that is born of the Spirit."
The parentage or education of persons, is nothing
whereby it can be certainly determined, whether
they will be truly ^ irtuous or not. Sometimes those
descended from the most pious ancestors, are profli-
gate, hardened wretches ; and sometimes those born
of most ungodly parents, are the regenerate children
of God. Abraham had a wild and mocking Ishmael;
Isaac, a profime Esau ; and Eli, and David, had very
wicked sons. On the other hand, Abijah, in whom
there was found some good thing toward the Lord,
descended immediately from Jeroboam the son of
Nebat, who made Israel to sin. The good king Hez-
ekiah, was son to an idolatrous Ahaz ; and Josiah,
whose heart was tender, and Avhose piety and virtue
were so eminent, was the son of Ammon, who did
evil in the sight of the Lord, as his father Manasseh
had done.
The outward condition of persons, ^vhether high
or low, affluent or indigent, is not any thing Avhcnce
it can be known, what their state will be relative to
another world. Our Saviour indeed says, "It is
easier for a camel to go through the eye of a needle,
than for a rich man to enter into the kingdom of
heaven ;" but he adds, " With God all things are
possible." In the days of the apostles, we are told,
" Not many wise men after the flesh, not many
Ser. XIV.] i7i Effectual Calling, 247
mighty, not many noble were called :" sojne never-
theless, of the gi-eat, and powerful, and learned, then
were, and have been in every succeeding age, good
christians. And certainly, all the poor of this world,
are not rich in faith, and heirs of the kingdom of
heaven.
No external morality or immorality of persons,
makes it certain whether they will be saved, or
left to perish in sin and self-righteousness. The
young ruler who came running to our Saviour, ad-
dressed him so respectfully, and inquired of him with
so much earnestness what he should do that he might
have eternal life, it seems, had been very exact in
keeping the commandments from his youth up ; yet
he lacked one thing, and after all had not a heart to
relinquish his eaithly possessions, and take up his
cross, and become a follower of Christ. But Mary
Magdalene, and one of the thieves crucified with
our Saviour, were made true penitents, and had their
sins forgiven them.
^ Lastly ; Neither the greatest present security in
sin renders the case of a person hopeless, in regard
to obtaining mercy ; nor do the greatest awakenings
or convictions of natural men, remove all grounds of
fear, that they may still fail of the special grace of
God. Those who have been most stout-hearted,
as well as farthest from righteousness, are sometimes
suddenly smitten to the ground, and brought to be of
a humble and contrite spirit. And on the other
hand, there is no stage of convictions, perhaps, from
which some have not relapsed into insensibility of
conscience, and final hardness of heart. After regen-
eration, we may be confident that he who hath begun
a good work will perform it, until it is perfected ;
but previously to this, all is uncertainty. An unbe-
liever, having not complied with the covenant of
grace, is unentitled to any of its promises. x\ll
these promises of God, are Yea and Amen, only in
Christ; and they belong to none but those who be-
248 JDhine Soniereignty, [Ser. XIV;
Jong to him. When a sinner's convictions are most
deep and genuine, still he may be left, and be lost. :
as in the case of the most obstinate opposers of all
religion, there is a peradventure that they may be
brought to repentance. God is sometimes found of
them that sought him not ; and many shall seek to
enter in at the strait gate, and shall not be able,
We proceed now, as was proposed,
III. To consider the objections which have been
made, and which are apt to arise in the minds of
persons, against this doctrine.
One of the most common objections, and the first
which I shall mention, is, that such divine sovereign-
ty is unjust.
This objection is introduced in our context, after
the instance of Esau and Jacob : " What shall we
say then? Is there unrighteousness with God?"
The apostle answers, " God forbid ;" or, far be it.
Be it far from any man, thus to reply against his
Maker ; or to harbor in his heart such a bold and
injurious suggestion.
And after what has been said, for explaining how
God acts as a sovereign, in having mercy on sinners,
and in hardening them, it may easily be seen, that
his justice herein is unimpeachable : and that any
objection against it, thence arising, is unfounded^
and without the least color of reason.
This divine sovereignty respects, only the bestow-
ment or withholding of undeserved favors. There is
no claim, on the part of man, in point of equity. In
matters of free gift, even 7ne7i are not wont to be
accused of injustice, though they single out some,
in preference to others, as the objects of their be^
neficence : And shall man be thought to have a juster
right than God, to act the sovereign in such cases !
The answer of the householder to one of- his mur-
Ser. XIV.] in Effectual Calling. 249
muring laborers, in our Saviour's pai-ible of the
vine}'ai"cl, is enough, in all reason, for e^er to silence
tliis objection. " Friend, I do thee no wrong :-^
Take that thine is, and go thy way : — Is it not lawful
for me to do what I will with mine own ? is thine
eye evil because I am good ?" We may as reason-
ably dispute the right of the Supreme Being to make
any differences among men, in the gifts of nature or
Providence, as his right to afford the influences of his
special grace, with sovereign diversity. Yea, we
may as well dispute the justice of his making any
creatures inferior to men ; or men not equal to the
highest angels. In matters of unmerited favor, sove-
reign discriminations may surely be made, v»dthout
any interference v."ith the claims of justice. Lpt
sinners only be convinced that they deserve nothing
from God but everlasting destruction, and their
mouths A\ ill be stopped. They will see that they lie
at sovereign mercy. And what else can those de-
serve at the hand of God, who have been guilty of
numberless transgressions of his holv law, and who
are still of that carnal mind' which is enmity against
him ? But,
2. It is objected, that if the doctrine of divine
sovereignty, in making these infinite differences,
does not suppose that there is unrighteousness with
God ; yet it supposes, at least, thtit he is partial, and
a respecter of persons. We read, " There is no
resi>ect of persons with God :" but if it be true,
that he leaves some sinners to final impenitence, and
changes the hearts of othere, who Vv'^ere equally un-
worthy, or more ill-deserving, must he not be the
greatest respecter of persons in the universe ?
To this I answer ; That respect of persons which
the Bible condemns, and any thing of which is de-
nied to be in God, has reference only to matters of
judgment and retribution. It means that favor or
disaffection which may bias a judge, and cause him
H h
250 Dhine Soiicrei^ity, [Ser, XIV.
to pass an unrighteous sentence. So that, according
to the scripture sense of respecting persons, this
objection comes to the same as the former, and hath
been already answered.
But in any sense of the phrase, tliere is no respect
of persons in God's having mercy on whom he will
have mercy, and hardening whom he will. It is not
any thing which God respects in one, more than in
another, that is the cause of his giving him a better
disposition. The reverse of this, is the very doc-
trine itself. The subjects of God's special grace,
are those w^ho were most hateful in his holy eyes, as
well as those who were least so. It cannot therefore
be from a partial love of complacency, certainl}^ that
he is induced to make these differences. Nor need
it be supposed to proceed from a partial love of be-
nevolence. A rich man may help one needy person
more than another, and yet feel alike benevolent to
both : he may think that giving to one of them v ill
some way answer better purposes, than giving to
the other. A parent, in the disposal of his estate,
may settle a larger inheritance on one child than on
some of the rest, and yet have an equal affection for
them all. He may have a view to the honorable
support of his own name, or to the good of his fam-
ily taken collectively, or to the public good. And
may not the supreme Parent and Benefactor, have
equally wise inducements for the various differences
he makes among his creatures, in creation, provi-
dence and grace ?
His having mercy on some, and hardening som.e,
of e\ery description among natural men, is so far
from indicating any respect of persons, that it clearly
evinces the very reverse. It plainly proves that the
election of the subjects of his special grace, is " not
for then- sakes, but for his own name's sake:" or
thiit, not a partial kindness for individuals, but a
\ iew to the greater general good, is the ground of all
this variety of distribution. But,
Ser. XIV.] in Effectual Calling. 251
3. Perhaps it will be said, we can conceive no
adequate reasons why there should be such diiFeren-
ces ; or why it v/ould not be better — more for the
glory of God and the universal good, if all men were
saved, and made equally happy. To this, however,
the answer is at hand. What if we, who " are of
yesterday, and kno^v nothing," cannot comprehend
the reasons of the ways of the only wise God ? does
it thence follow that they must be arbitrary and with-
out reason ? Let us not be so vain as to imagine
that we can find out the Almighty unto perfection.
Shall a worm of the dust, assume the seat of univer-
sal judgment, and condemn the eternal counsels of
heaven as unwise, because the wisdom of them is
beyond his shallow comprehension ! Had God re-
vealed no reasons why he does not save all men, or
why he makes one man to differ from another, and
could we conceive of none ; yet a very small degree
of modesty would lead us to conclude, that He may
see sufficient reasons.
The reasons why he hath mercy on this person
rather than on that, in particular instances, it may
well be supposed, are secret things which belong to
Him, and of which it does not concern us to be
informed : but some of the general reasons of his
singling out the objects of his mercy in such a sove-
reign manner, are revealed ; and are such as we may
in some good measure understand.
One reason is, that he may hide pride from man,
and that the freeness of his grace may be dul}^ man-
ifested. Isa. ii. 17, " The loftiness of man shall be
bowed down, and the haughtiness of men shall be
made low, and the Lord alone shall be exalted."
And Rom. ix. 11, " That the purpose of God ac-
cording to election might stand, not of works, but
of him that calleth."
Another reason is, that his glory may be more
conspicuous, in the punishment of all sorts of sin-
ners, according to their respective deeds and desert.
252 Dmnc So'uereig?iiy, [Ser. XIV.
See ill the context, ver. 22, " What if God, willing
to shew his wrath and to make his power known, en-
dured with much long-siifFering the vessels of wrath
fitted to destruction." In the future misery of the
finally impenitent, the holiness and justice, as well
as the power and wrath of Gotl, will be conspicuous.
And by his leaving some to perish v.hose sins have
been attended with all the diiTerent circumstances
and degrees of aggravation, and alleviation, oppor-
tunity will be given for a miore full display of exact
remunerating righteousness.
Hereby also,, it will be made more fully manifest,
that the atonement and righteousness of Christ, are
the alone meritorious ground of any man's being-
saved from wrath, and inheriting the kingdom of
heaven. When it shall be seen that all who have an
interest in Christ by faith, are justified ; and all who
lia^'C not, are condemned ; and that both the one and
the other, consist of young and old, "vvise and unwise,
those who have sinned without law, and under the
law ; of the circumcision and uncircumcision. Bar-
barians, Cythians, bond and free ; it will then most
fuiiy appear, that " Christ is all in all." That his
merit is all-sufficient ; and the only foundation of a ti-
tle to eternal life, or of deliverance fi^om eternal death.
Again ; by a part of m.ankind's being saved, and
a part left to perish, and by its being seen what they
both once M^ere ; namely, of all characters, from the
greatest to the least cf sinners, the most moral and the
most profligate, tlie most thoughtful and the most
careless and hardened ; the work and grace of the
Koly Ghost, will be most illustriously evident. If
only the better sort were saved, or if all were made
holy and happy, it might be thought that they became
good of their own mere motion ; or vrcre made so
by riere moral suasion, and the rene^\ ing work of
the Divine Spirit would hot be so manifest to all.
But ^T'hen, as the apostle says, *' Such -v^ere seme
of you ;" infidels, fornicators, drunkards, thieves,
Ser. XIV.] i?i Effectual Calling. 253
murderers ; " but ye are washed, but ye arc sanc-
tified ;" all must acknowledge, " This is the finger
of God." Accordingly, the design of God in quick-
ening those who had notoriously walked according to
the prince of the power of the air, is said to be, that,
in the ages to come, he might sheiv the exceeding
riches of his grace, as well as the working of his
mighty power.
These reasons are revealed ;- and many others
there may be, why only a part of mankind are saved,
and why it seemeth good in the sight of God, to
choose the subjects of his mercy with such sove-
reign variety. Still,
4. It is objected, that this doctrine of divine sove-
reignty, will have a tendency to discourage from du-
ty, and from being in the use of the means of grace ;.
and to embolden the unconverted in the ways of sin.
That if, as the apostle says in the context, "It is
not of him that willeth, nor of him that runneth, but
of God that sheweth mercy :" and if it be true, that
" he hath mercy on whom he will have mercy," not
respecting any antecedent qualifications or doings of
sinners, then it is all one what the unregenerate do,
or whether any means are used w'lih them, as to the'
probability of their obtaining mercy, or the danger of
their being hardened unto perdition.
But, I answer ; It is not necessarily implied in
this doctrine, nor do I believe it is true, that the
externally moral, and those Avho are in the diligent
use of the outward and ordinary means of grace, are
no more likely to be saved, than the immoral, the
careless and inattentive. It has been said, that God
is under no obiigtition in justice, or by his word,
to have mercy on awakened, reformed, convicted
sinners ; or not to have mercy on those of the most
opposite characters. That he is not so angry with.
any impenitent sinner, but that he can haAC mercy
on him ; nor so well pleased with any, but that he
254 Dhifie So'vereigiity, [Ser. XIV.
may leave them to final hardness and destruction :
And that there is nothing in the antecedent charac-
ters of persons, whereby it can be kiioivn, by us, that
they will be converted and saved, or that they \\ ill
not. But none of these things imply, that there is
as great a human probability of the salvation of one
imregenerate sinner as of another.
All these things are true with respect to the ac-
quisition of earthly good things. In regard even to
these, " The lot is cast into the lap, but the whole
disposing thereof is of the Lord. The race is not to
the swift, nor the battle to the strong ; neither yet-
bread to the wise, nor riches to men of understand-
ing, nor favor to men of skill ; but time and chance
happenethto them all." No man is certain that he
shall have a crop, however carefully he cultivates and
sows his ground. " One piece is rained upon, and
the piece whereupon it raineth not withereth." No-
thing is merited, nothing is promised, nothing is
certain, as to success in our worldly pursuits. Nev-
ertheless, those who apply themselves with prudent
diligence, commonly succeed best. Though the
plowing of the wicked is sin, yet, in general, " he
that tilleth his land is satisfied with bread;" and
*' the sluggard, who will not plow, begs in harvest,
and has nothing." And in regard to diligence or
slothfulness in seeking eternal salvation, the probable
consequences may be much the same, consistently
with the doctrine of divine sovereignty, as now ex-
plained. Between any seeking of the unregenerate,
and obtaining mercy, the connection may not be so
constant, indeed, iis between sowing and reaping ;
but in both cases there is a hopeful, though not an
infallible connection. When the outward and ordi-
nary means of instruction and conversion are used
with persons, or by them, as well as in the case of
laboring for the comforts of the bodily life, there is
more reason to hope for a blessing, than when those
means are neglected.
Ser. XIV.] in Effectual Calling. 255
Ministers of the gospel ai'C directed, " in meek-
ness to instruct them that oppose themselves ; if
God, peradventure, will give them repentance :"
which implies, that though it is not certain what will
be the event, yet it is more likely that unbelievers
will be saved by converting grace, if they are prop-
erly instructed, than if they are not. It is said,
*' Train up a child in the way he should go, and
when he is old he will not depart from it :" which,
though it be not a promise, is yet a maxim, import-
ing, at least, that there is more reason to hope a child
will make a good man if he has a good education,
than if left to himself. Whence it follows, that in
the way of external regularity, there is more reason
to expect sanctifying grace, than in ways of licen-
tiousness and vice.
Some passages of scripture, however, may be
thought to have a contrary appearance. Particularly,
that saying which is several times repeated by our
Saviour ; " The first shall be last, and the last first."
But this implies no more than that such is sometimes
the case ; not that it is always or generally so.
Christ's words to the chief priests and elders of the
Jews, Matt. xxi. 31, " Verily I say unto you, that
publicans and harlots go into the kingdom of God
before you ;" may likewise be thought to teach us,
that the externally moral are less likely to be the
subjects of special grace, than the openly vicious
and immoral. But neither is this to be so under-
stood, as a general maxim. The case was very
particular. These chief priests and elders were
established in a system of principles, most opposite
to the fundamental doctrines of Christianity. A sys-
tem which led them to look upon themselves so
righteous, as to have no need of repentance — so
^vhole, as to have no need of the great Physician of
souls. There was less human probability, that men
thus self-righteous — thus bigotted to the pharisaical
system, Avould embrace the gospel, than even lewd
persons, and unrighteous oppressors ; who wtvt less
256 Dimne Sovereignty y [Ser. XI V^
under the influence of religious prejudices, and who
had no cloak for their sins. But very different from
that of those pharisees, is the case of moral per-
sons, ^vell indoctrinated in the christian religion, who
know themselves to be in a state of nature, and who
are anxiously attentive to the means of giace. No
conclusion can be drawn from the one to the other j
that these last are less likely to repent and believe
the gospel, than careless, uninstructecl, and openly
profane sinners. The situation of either, indeed, is
truly hazardous ; and no one can tell which of them
will be saved, or which will be lost. But I cannot
think ^^'e are v/arranted by these, or any other texts,
to conclude, that prostitutes, and those who give
themselves up to the most iniquitous practices ; or
those who cast off fear, and live in the neglect of all
the appointed means of conversion, are in the most
hopeful way, of any among the unregenerate, to ob-
tain the righteousness of the kingdom of God.
And if we attend to the question in the light
which experience reflects upon it, I believe it will
appear that the probability of salvation, other things
being equal, is much in favor of the moral and atten-
tive. More commonly, the most abandoned are not
the persons effectually called. " Such were some of
you," sa3^s the apostle ; but he does not say that
the election of grace was chiefly of such. Some-
times a Manasseh, or a Mary Magdalene is called ;
but they are mentioned in scripture as rare instances
— as singular examples of sovereign mercy, that
none might despair. And similar, I apprehend, is
stili seen to be the case, as far as w^e are able to judge.
When there is a revival of religion in any place,
(except where enthusiasm prevails, and ignorance is
the mother of devotion,) the greater number thought
to be converted, generally, I believe, is of such as
had been religiously educated, and had less hardened
tliemselves by vicious courses. Instances of open
infidels, and notorious profligates, brought to repent-
anc;e, indeed, are more ta|>.en notice of iu narratives
Ser. XIV.] i?t Effectual Calling, 257
and conversation : but it is because tliey are more
uncommon, and more marvellous.
Thus notwithstanding the evident sovereignty of
God, in the eftectual calling of sinners ; both scrip-
ture and experience afford sufficient inducements to
be in the use of the means of grace, and powerful
dissuasives from the ways of sin, to all who have any
serious concern about the salvation of their souls.
In regard to the wicked man's forsaking his exter-
nal wickedness, as well as in regard to his returning
unto the Lord in sincerity, the great — the only dis-
couragement, is the want of a willing mind. Men
will labor hard for the meat that perisheth, notwith-
standing the sovereignty of God is so often seen
blessing or in blasting the fruits of their labors :
but, for that meat which endureth unto everlasting
life, if there be any uncertainty of success, they will
do nothing ! They immediately say, " There is no
hope" — there is no encouragement !
By way of inference and application ;
1. Hence hardened sinners have no reason to tliink
they are not to blame, because it is God that hardens
them. Hardness of heart is blameable, let it come
how it will : but sinners, according to what has now
been said, are often, if not always, exceedingly cul-
pable in hardening themselves.
2. Hence, on the other hand, no impenitent sinner
has any reason to m;ike himself eas}' ; either from an
imagination that it must be in his own pov/er to be-
come good at any time, or from an apprehension that
he is now in a hopeful way, and not far from the
kingdom of heaven.
Some, no doubt, on the belief of a self- determin-
ing power to will and do right, wliether they please or
not ; or because they think themseh'es not so deprav-
ed, but that they have a moral po'ver to reform and re-
pent, stupidly cast oft' fear, neglect prayer, and go on
i^known sin : trusting in themselves, that they can
I i
258 Dhme Sovereignty, yc. [Ser. XlV*
pray whenever there shall be evident occasion for it ;
and in God, that he will then certainly pardon and
save them. I haxe heard of one of this character,
who said, he was not concerned, if he could only
have warning enough of his death, to say, " Lord
have mercy on me." But who was cut oft" at last by
a violent stroke, with very different words in his
mouth; namely, " The devil take all." It is true,
" Every one that asketh receiveth ; and he that
seeketh, findeth ;" if he ask and seek aright, in ever
so few words, or ever so late. But to have a heart
so to ask and seek, is " of God that sheweth mercy."
Others are unconcerned, because of their morality,
and regular attendance on religious duties : and
some grow easy, perhaps, because of their supposed
awakenings and convictions. It is true ; there is
more hope of the salvation of the externally moral
and religious than of such as are of a contrary char-
acter : Yet, if they make a righteousness of these
mere externals, or think they please God, their fan-
cied religion, may be their ruin. It is true, when
persons are under j'eal awakenings, there is more
hope of them still : Yet, if their concern makes
them unconcerned, the last state with them may be
worse than the first. In everv case, there is still aw-
ful danger, while persons are out of Christ, the only
ark of safety.
3. Hence let no sinner, however dead he finds
himself in sin, despair of mercy. When Ezekrel
was asked, " Can these dry bones live ?" he an-
s^vercd, " O Lord, thou knowest."
. 4. Hence let those who have reason to hope that
they have been effectually called, ever ascribe it to
the sovereign grace of God ; and make it their great
concern to live to his glory.
Remember the v.ords of the apostle James ; " Of
his own will begat he us with the word of truth, tliat
'.ve should be a kind of first fruits of his creaturesi "
SERMON XV.
ON THE DOCTRINE OF PERSONAL ELECTION.
ROMANS XL 5.
Kven so then, at this firesent time also, there is a remnant
according to the election of grace.
An the two chapters next preceding this, the
apostle had spoken of God's caUing the Gentiles, and
rejection of the Jews ; and had expressed, in strong-
terms, the extreme anxiety he felt for the latter, vA\o
were his kinsmen according to the flesh. But in
this chapter he consoles himself m ith the assurance,
that the reprobation of Israel was far from being
universal. That a happy number of this once cho-
sen nation, were still the objects of God's electing
love, and the subjects^ of his special grace : ver.
1 — 4, " I say then. Hath God cast away his people ?
God forbid. For I also am an Israelite, of the seed
of Abraham, of the tribe of Benjamin. God hath
not cast away his people whom he foreknew. Wot
ye not what the scripture saith of Elias ? how he
maketh intercession to God against Israel, saying,
Lord, they have killed thy prophets, and digged down
tlilne altars ; and I am left alone, and they seek my
life. But what saith the answer of God unto him ?
I have reserv^ed to myself seven thousand men, ^vho
260 On Personal Election. [Ser. XV.
have not bowed the knee to the image of Baal."
The apostle adds, E'ucn so then^ at this present time
also^ there is a remnant according to the election of
grace.
My intended subject of discourse, is the doctrine
of personal election to eternail life : a doctrine wliich
is often spoken against, and not always well under-
stood ; ^vhich is a stumbling-block to many, and
from which false inferences of a very dangerous ten-
dency are frequently dra'wn. It is now proposed,
I. Briefly to state and prove this doctrine :
II. To guard against misconceptions of it ; and,
III. To ansYvCr objections against it.
The scripture doctrine of election I understand to
be this : That a certain number of mankind, includ-
ing all who will actually be saved, 'were chosen of
God to salvation from all eternity ; in such an abso-
kite manner, that it is impossible any one of them
should finally be lost.
I mean not to enter largely into the proof of this
point, at present ; but only to give a concise view
of the texts and arguments, on ^^iuch my belief of it
mainly rests.
We often read of an elect number of the fallen
race of man, who ^\ere gi^^en to Christ in the cov-
enant of redemption ; and v* horn, in that coa enant,
he engaged effectually to save. These are promis-
ed him as the reward of his voluntary sufferings,
Isa. liii. 10, 11, 12, " When thou shalt make his
soul an offering for sin, he shall see his seed, he shall
prolong his days, and the pleasure of the Lord shaJl
prosper in his hand. He shall see of the travail of
his soul, and shall be satisfied": by his knowledge
shall my righteous servant justify many ; for he shall
bear their iniquities. Therefore will I divide him
Ser. XV.] On Personal Election. 261
a portion witk the great, and he shall divide tlie spoil
with tlie strong ; because he hath poured out liis
80ul unto death." Of this chosen number our Sav-
ioui^ himself speaks ; John xvii. 2, " Fatlier, the
hour is come : giorif}'^ thy Son, that thy Son also
may glorify tliee ; us thou hast gi\en him power
over all flesh, that he should give eternal life to as
many ns thou hast ghen him.'''' And ver. 6, *' I
have manifested thy name unto the men ivhcm thou
gavest me oat of the 'vjorld.'''' And ver. 9, *' I pray
for them ; I pray not for the world, but for them
ivhoni thou hast ginjen ?ne ; for they are thine. ' '
That the election of these a\ as from eternity ; out
of many other proofs, see Eph. i. 3, 4, " Blessed
be God, who hath blessed us witli all spiritual bles-
sings in Christ, according as l>e hath chosen us in
him before the foundation of the world.'''' AikI 2 Tim.
i. 9, " Who hatli saved us, and called us with an
holy calling, not according to our ^\ orks, but ac-
cording to his own purpose and grace which was
giA^en us in Christ Jesus before the ivorld began.''''
That none of those thus chosen, shall in anywise
fail of salvation, is fully implied in the words of our
Saviour, Matt. xxiv. 22, " Except those days
should be shortened, there should no flesh be saved ;
but for the elect'' s sake those days shall be shorten-
ed." And ver. 24, " For there shall be false Christs,
and false prophets, who shall shew great signs and
wonders, insomuch that, (if it were possible) they
should deceive thei^ery elect.''''
And as this doctrine of the eternal election, to in-
fallible salvation, of all such as will eventually be
saved, is very expressly taught in the holy scrip-
tures ; so it may be infered, widi great certainty,
from the perfections of God. A being who is infin-
ite, eternal and unchangeable, in wisdom and power,
must be supposed to have designed from eternity,
whatever he brings to pass in time. This is laid
down as an undoubted maxim, Acts xv. 28th ;
262 On Personal Election. [Ser. XV.
" Known unto God are all his works, from the be-
ginning of the world." If, therefore, the salvation
of men be a Avork of God, he must have known
from the beginning whom he would save ; and this
implies his determining to save them. For to say
he knew that he should do what he had not deter-
mined to do, is a plain contradiction. And we
have the application of this argument, to the eternal
election of all who Mall be saved, in Rom. viii. 29,
30, " For whom he did foreknow, he also did pre-
destinate to be conformed to the image of his Son,
that he might be the first-born among many brethren.
Moreover, whom he did predestinate, them he also
called ; and whom he called, them he also justified ;
and whom he justified, them he also glorified." And
in Eph. 1. 11, " Being predestinated according to
the purpose of him who worketh all things after the
counsel of his own will." In these passages, the
apostle concludes the salvation of all the saved, to
have been predestinated and infallible, from the fore-
knowledge of God, and from his uncontrolable gov-
ernment of all events.
Thus the doctrine of election, however much dis-
puted, stands upon the strong ground of the eternal
covenant of redemption, the immutable perfections
of God, and the express declai'ations of scripture.
II. We proceed to take notice of some miscon-
ceptions of this doctrine. And here,
1. It is certainly a wrong notion of it, to imagine
that persons were chosen to salvation as the end ;
without being chosen to faith and holiness, as the
necessary way and means. That *' without holiness
no man shall see the Lord ;" and that " he that
believeth not shall be damned," are the re'vealed de-
crees of heaven ; and to suppose God hath any se-
cret decrees, directly contrary to those which he has
declared to us, is manifestly absurd. Accordingly,
Ser. XV.] On Personal Election. ^^^
the connection in which God always executes his
decrees respecting the salvation of men, to prevent
illusive hopes from this doctrine, is carefully ascer-
tained to us in the holy scriptures. See Acts xiii.
48, " As many as were ordained to eternal life, be-
lieved." Rom. viii. 30, " Whom he did predes-
tinate, them he also called." And 2 Thes. ii. 13,
" God hath from the beginning chosen you to salva-
tion, through sanctification of the Spirit, and belief
of the truth." In vain do any expect to find here-
after their names written in heaven, unless they are
created unto good works while here on earth.
' Christwill be the author of eternal salvation to them
that obey him,' and to none else. Yet,
2. It is a wrong idea of this doctrine, to understand
by it only a conditional election- We are not to
think that God's electing persons to salvation, is
nothing more than merely his determining that all
those shall be saved who believe in Christ, and do
the things which he says. If this were all, then, be-
fore saving faith, one sinner would be no more a chos-
en vessel of mercy than another. If this were all,
it would, at best, have been left at utter uncer-
tainty, whether a single soul of man would actually
be saved. Christ might have no seed to serve him,
and to reap the benefits of his obedience and death,
notwithstanding such a mere conditional election.
In that case, it is true, all to whom the gospel should
come, would, in a sense, have been put into a salva-
ble state : that is, under circumstances that tliey
might be saved, unless it were their own fault. But,
to what purpose is there a price in the hand of a fool,
who hath no heart to improve it ? The reprobate
have such a price. If they were willing to be saved
from their sins ; and, in point of merit, to be wholly
indebted to Christ, they might have life. To Jeru-
salem, when given over to destruction, our SaA iour
said, " How often would I have gathered thy chil-
^64 On Personal Elecuon. [Ser. XV,
dren together, even as a hen gathereth her chickens
under her wings, and ye would not !" It is not enough
that sinners be placed under circumstances that they
midit be saved, were it not tiieir own fault : to se-
cure their salvation, that must be done for them
which will prevent their failing of it, through their
own fault. This, therefore, God determined to do
for a certain number. lie determined to remove
out of the way every possible, fatal obstacle to their
salvation, moral, as well as natural. He determined
to put a disposition into their hearts, as well as a
price into their hands, to get wisdom, glory, honor,
and immortality. He determined so to drav/ them,
that they should come to Christ ; and then to keep
them by his power, from drawing back unto perdi-
tion. Many are the texts which are express to this
purpose. Two such I will here recite : Psal. ex. 3,
* ' Thy people shall be willing in the day o^ thy pow-
er." And John vi. 37, " All that the Father giveth
me shall come to m€ : and him that cometh to me I
will in no v/ise cast out." The first of these texts
speaks of a people of Christ who v^-ere not yet his
willing people ; and it promises that they shall be
willing. The last speaks of those given to Christ
who had not as yet come to him ; and it declai-es
that they all shall come, and none of them be rejected.
Surely, then, the election of these was not merely
conditional : that if they were willing ; if they would
come to Christ, and abide in him, they should be
saved. It was absolute ; implying also that they
should be willino: ; that thev should come ; that
tliey should abide.
3. Ithlakitisa wTong notion of the doctrine of
election, to suppose that God's choice of persons as
th€ heirs of grace and glory, was grounded on his
foreknowledge of their faith and works. This, in-
deed, has been the opinion of many. They admit
that God foreknew, from all eternity, which of
Ser. XV.] On Personal Election. 265
mankind would believe his ^vord and obey his will :
and that, in consequence of this his foreknowledge,
he determined to give eternal life to these, and to no
others.
But the inconsistency of this, and that it is not the
scripture doctrine of election, may, I think, very
easily be made evident.
(1.) Itappcai-s rational and necessary to believe,
that God's forekno\\ ledge of future events must
be grounded on his decrees concerning them ; and
not his decreeing that things shall be, on his knowl-
edge that they \vill be. To suppose otherwise, is
to make the divine \\ ill dependant on creatures and
events ; and creatures and events independent on the
- divine will. It is also to suppose what is impossible,
as implying a contradiction. God foreknoAvs the
voluntaiy actions of all creatures, because their
hearts are in his hand, as much as the rivers of water,
and he turneth them whithersoever he will. Were
not this the case, it would be utterly inconceivable,
if not evidently impossible, that God himself should
foreknow how they \\'ould act. If there were not
an antecedent, eternal certainty, what the actions of
men would be, their actions could not be eternally
foreknoAvn : for to say that is foreknoAvn, of vA\\q\\
there is no certainty, must be a plain contradiction.
An event must be certain, or it cannot certainly be
knoAvii that it will ever be : but if there were an eter-
nal certainty whaf the actions of creatures would be,
that certainty must have had a cause ; and that cause
could be no other than the decree or purpose of Him
who inhabits eternity ; for other eternal cause, there
could have been none.
Respecting the point in hand—the future faith and
good works of those sinners that will be saved ; there
is no hypothesis on which they could possibly have
been foreknovvu, without a divine predestination.
On the supposition that men have a self-determinine
K k
266 On Personal Election. [Ser. XVi.
power, to believe or not to believe ; to obey or
not to obey, as some hold ; then, how they will
be determined, and what they will do, must be pre-
viously uncertain ; and therefore, not knowable.
But going on the calvinistic supposition, that crea-
tures have no such contingent, independent, self-
determining power ; and that unregenerate sinners
have no moral power to believe to the saving of the
soul, or to do any works truly good, by reason of the
total depravity of their heaits ; then, God must be
supposed to foreknow that they will never any of
them do these things, until he shall give them a new
disposition. If he foresaw, therefore, that any num-
ber of them ^^ ould cordially believe and obey the
gospel, it must be because he determined to put such
an heart in them. Consequently, his electing them
to eternal life could not be grounded on his fore-
knowledge of their doing the things required in order
to their salvation ; but his foreknowledge that they
would do these things, must have been grounded on
his purpose to gi\'e them effectual grace ; working
in them to will and to do, of his good pleasure.
(2.) We are thus expressly taught in the holy
scriptures ; not that God elected some to everlasting
life, because he foresaw they would become good, of
their own mere motion ; but that he chose the vessels
of his mercy out of the common mass of fallen men,
determining to make them good, by his own internal
operation. See forecited Rom. viii. 29, " Whom
he did foreknow, he also did predestinate to be con-
formed to the image of his Son." Their conformity
to Clii-ist w^as an essential part of their predestina-
tion ; and not the moving cause of their being
predestinated. See also Epli. i. 4, " According as
he hath chosen us in him before the foundation of
the world, that we should be holy and without blame
before him in love." Not because he foreknew we
^\ ould, of ourselves, be thus holy and blameless.
Ser. XV.] On Personal Election. 267
(3.) To suppose that God's foreknowledge of the
faith and hoUness of the elect, was the ground of their
election, is to explain away all the grace, designed to
be glorified by this doctrine. The apostle in our
text, j^ou observe, speaks of a remnant according to
the election of grace. And concerning Esau and
Jacob, he takes notice of a declared preference given
to the younger, before their birth ; that the purpose
of God according to election might stand, not of
viorks. But if the foreknowledge of m.en's good
works had been the ground of it, why should it be
called an election of grace ? or why should care be
taken to inform us of its being before the persons
w^ere born ? There is no more grace in choosing men
to salvation because of works certainly foreseen,
than because of works ab-eady done. According
to this conception of the matter, God never designed
any distinction between the elect and the non-elect,
only in consequence of their first making themselves
to differ. But if it be thus of works, surely, it is
no more grace.
The scripture doctrine of election, I think, is
very evidently this : That God, of his mere goodness,
and not out of respect to any works of their's, done
or foreseen, elected a certain number of lost men as
the subjects of his saving mercy ; determining to
give to them, and them only, first effectual grace,
and finally immortal glory.
We will now, as was proposed,
III. Attend to the objections which ar^ apt to
arise in the minds of many, and which have often
been made, against this doctrine.
1. Some may perhaps be ready to think, that for
God to elect one and reprobate another, without
reference to any difference between them in point of
merit, is hardly consistent with his being impartially
just.
:26S On Personal Election. [Ser. XV.
To this, Iiowe\er, the answer is obvious. The
salvation oi" sinners is not a matter of justice ; that
is, of debt. Fallen men, whose damnation is just,
might all of them justly have been left to perish with-
out hope. And if God saw fit to recover a part of
them to holiness and happiness, and to leave the re-
mainder to impenitence and perdition, these List
have no injustice done them, any more th,an if all had
been so left. Yet,
2. It may be thought that this doctrine of a lim^
ited election, and of such an infinite difference made
between objects alike miserable, and alike unwortliy,
is irreconcilable, at least, with the equal goodness
of God.
But this objection, as well as the foregoing, was
particularly considered in my last discourse, as made
against the doctrine of divine sovereignty in effect-
ual calling ; and it is needless now to repeat the
answer then given. The substance of it was, that
God may have good reasons for making these dif-
ferences ; and for making them exactly as he does.
That a mail often does more for one child, or one
poor neighbor than another, without being influenc-
ed by partiality of kindness. That God hath as
good a right, and it may as well consist with his
equal benevolence, to bestow the blessings of saving
grace, as the bounties of creation and Providence,
with vast diversity, Avhen the greater beauty and
happiness of the collective whole, will thereby be
promoted. That we cannot find out the Almighty
unto pelfection ; but, from our limited view of the
wisdom of his works and counsels, we have no rea-
son to conclude, that in his most sovereign discrimi-
nations, there is not perfect impartiality of goodness,
as well as of justice. But,
3. The grand objection against the doctrine now
ijisisted on is, that it makes the doings of men of no
Ser. XV.] On Personal Election. 269
consequence, relative to their being saved or not ;
and has a direct tendency, therefore, to encourage
them in carelessness and sin. Some seem to think,
that if this doctrine be true a man may well say,
Whether I read and hear the word, and ever so ear-
nestly implore divine mercy, or cast off fear and
restrain prayer, and live in the total neglect of all the
means of grace and duties of religion : whether I
be honest and just, chaste and temperate, or lie and
steal, and indulge myself in all the pleasures of li-
centiousness and debauchery," it will make no altera-
tion. If I am elected, I shall certainly be saved, do
what I will : if I am of the non-elect, I shall inevita-
bly be damned, do ^vhat I can. I Avill therefore get
what I am able of this world's goods, lawfully or
unlawfull}^ taking no thought for the world to come.
This looks self-evident and unansu'crable : in re-
ply to it, however, it may be observed,
(1.) Few draw a similar inference from the gener-
al doctrine of divine decrees, and venture to act upon
it, in things pertaining to the present life. Men will
labor hai'd for the meat which perisheth, and give
themselves no rest that they may join house to house,
and lay field to field ; they will be careful to keep
out of danger, and to use means for the recoA^ery or
preservation of their health ; though they are told
and believe, that the bounds of their habitations and
the number of their days are determined, over which
they cannot pass. Why then should the doctrine
of election make men careless respecting the salva-
tion of their souls ? If it has such an effect upon
any, it must be because they have little faith res-
pecting a future state ; or because religion is a busi-
ness from anv serious attention to which thev desire
to be excused. It may be answered,
(2.) If men believe the Bible, whether they be-
lieve the doctrine of election or not, they must be
270 On Personal Election. [Ser. XV.
persuaded that it is not all one, do what they will or
can, in regard to their being saved or lost for ever.
Nothing is more plainly revealed in the word of God,
than that life and death are now set before us ; and
that, as we choose and conduct here, so it will fare
with us hereafter. Out of a multitude of texts ex-
press to this purpose, See Gal. vi. 7, 8, " Be not
deceived ; God is not mocked : for whatsoever a man
soweth, that shall he also reap. For he that soweth
to his flesh, shall of the flesh reap corruption ; but
he that soweth to the Spirit, shall of the Spirit reap
life everlasting." And 2 Cor. v. 10, *' For we must
all appear before the judgment- seat of Christ, that
every one may receive the things done in his body,
according to that he hath done, whether it be good
or bad." I answer,
(3.) It no more follows from the doctrine of elec-
tion, than from the doctrine of God's universal fore-
knowledge, that whatever men do can make no alter-
ation in regard to their being saved. What is fore-
known, will as inevitably come to pass, as what is
decreed. A divine decree cannot make an event
more certain, than it must be if infallibly foreknown.
What was objected in the former case, may just as
truly be said in this : If God knows I shall be saved,
I certainly shall. If he knows I shall not be saved,
certainly I shall not. We answer, therefore,
y
(4.) It doth not follow from either of these doc-
trines, that a man will be saved, let him do ever so
ill, all his days ; or that any one will be damned,
let him do ever so well. It follows indeed from the
doctrine of election, and equally from that of divine
foreknowledge, that there is an absolute certainty
who will be saved, and who will not : but from nei-
ther of these doctrines doth it follow, that it is all
one whether men properly attend to, or wholly neg-
lect the means of their salvation. An event may
4
Ser. XV.] On Personal Election, 271
be certain, and yet the use of proper means in order
to it, be not at all the less necessary. An event may
be certain, and yet it may be certain that it will nev-
er come to pass, except in one particular way. And
this, vi^e are expressly told, is the case respecting the
elect's being saved. They are chosen to salvation,
through sanct'ifi cation of the Spirit^ and belief of the
truth. Certainly, therefore, it is not all one M'hether
they believe the truth, and are sanctified ; or believe
a lie, and are hardened in sin. Nor is it a matter of
no consequence, whether they use or neglect, the
appointed means of faith and sanctification. Let it
only be well remembered that the end is not decreed,
unconnectedly with the way and means; and any
one may easily see, that there is no just encourage-
ment from the doctrine of election, to iniquit}^ or
negligence ; nor any discouragement from seeking
the kingdom of God, and striving to enter in at the
strait gate.
It only remains that we consider how this doctrine
should be treated, and to what good purposes it may
be improved.
Certainly, we ought not to treat it with silent con-
tempt, or total neglect. " The secret things belong
unto the Lord our God : but those things which ai^e
revealed belong to us, and to our children for ever."
Whose names were written in the Lamb's book of
life from the foundation of the world, is one of the
former things. Who are of the election of grace,
until their effectual calling make it sure, is a secret
which we cannot by searching find out ; and con-
cerning which we have no business to form any judg-
ment or conjecture. For persons to frighten and
discourage themsehes with gloomy apprehensions
th^t they are not of the elect ; or, on the other hand,
for any to make themselves easy with the fond im-
agination of their being of that happy number, is to
^i^ OtiPersohal Election. [^er. x¥;
exercise themselves in matters too high for them :
and will be likely to do them hurt, rather than any
good. But the general doctrine, that God hath
elected some to everlasting life, and not others^ is at
thing plainly revealed. This therefore, it belongs to
us to understand and believe.
Some, who acknowledge that this is a scripture
doctrine, seem yet to be of opinion that it should not
be preached ; because many are apt to be stumbled
and offended at it, and many others may be in dangef
of wresting it, to their destruction. It may possibly
be insisted upon too often, I admit, to the neglect of
other subjects equally important. It may doubtless
be thrown out in too unguarded a maimer ; in a man-
ner tending only to disgust, without instructing them
that oppose themselves ; or in a manner that will
be likely to lead the belie^'ers of it into misconcep-i
tions, or wrong inferences. It may, perhaps, be
sometimes discoursed upon without being thorough-
ly understood, or sufficiently studied . But that any
who believe it a doctrine of the Bible, and a true
doctrine, should think it ought iieijer to be preached,
hov/ever convincingly, however guardedly, appears
strans'c ! How such can reconcile the total omission
of it, with the duty of an able minister of the New-
Testament, I do not readily conceive. Paul saySj
" Necessity is laid upon me ; yea, woe is unto me if I
preach not the gospel." He m.eans, undoubtedly,
the whole gospel, as well as nothing but the gospel :
for he said to the elders of Ephesus, " I take yoii
to record this day, that I am pure from the blood of
all men ; for I have not shunned to declare all the
counsel of God." Why then should ministers nov/-
adays be thought at liberty to insist only on such doc-
trines of scripture as they judge to be of good
tendency ; omitting wholly those hard sayings which
the carnal mind may be ready tO dispute, or likely
to pervert and misimprove !
Ser. XV.] On Personal Election. StT3
, It hath now been fully shoM-n, I apprehend, that
the election of grace is a part, and, from the frequent
repetition of it, we have reason to suppose it an es-
sential part, of the revealed counsel of God. It may
also be, observed, that there is the more need of its be-
ing. insisted upon, for the very reason why some would
not have it ever handled ; viz. because it is so apt
to stumble and offend people, or to be wrested by
them to bad purposes. The admonition of God to
his prophets of old, applies with particular force to
this difficult point ; Isa. Ivii. 14, " Cast ye up, cast
ye up, prepare the way, take up the stumbling-block
out of the way of my people." Those who search
the scriptures, will find this doctrine there, whether
it be ever preached to them or not ; and may be in dan-
ger of wresting it, or rejecting revelation on account
of it. The unstable and unlearned, may not know-
how to get over the difficulties atterfding it, and to
guard against the supposed consequences of it, which
have really a fatal tendency, except some man
should guide them.
But it is not a doctrine which needs to be preach-
ed upon, merely to prevent its doing hurt. It
was doubtless revealed for doing some good : and,
according to what has now been said, there are sev-
eral useful purposes to Avhich it is capable of being
improved. Particularly,
1. Christians may hence be taught humility and
self-abasement. The natural tendency of it is to hide
pride from man, and to ad^^ance the glory of divine
grace. God reminded his ancient covenant people,
that he did not choose them for their sakes ; that is,
because of any thing inviting in them, or because
they Avere great and honorable ; for they were the
least and most despised of all nations. And in like
manner it should ever be remembered by christians,
that when God elected them to be his redeemed ones,
thcv were absolutely nothing ; and that ^vhen he bc-
L I
-74 Gn Personal Election, [Sen XV,*
gun a good work in them, they were infinitely worse
than nothing.
2. This doctrine affords an animating encourage-
ment to exertions for the salvation of sinners ; even
in the darkest times, and when there is the least hu-
man prospect of any success. When the gospel is
openly rejected by many ; and when its peculiar
doctrines are opposed by many more, and seem to be
falling into general disregard and contempt. When
iniquity abounds, and the professed love of religion
waxes cold. When forsaking religious assemblies
is the manner of some, and very little attention in
them is the manner of almost all. When such is
the case in paiticular societies, or generally in a land,
the consolation in our text still remains.^ As it
was in the days of Elijah, and as it was among the
Jews in the days of Paul, "Even so at this time,
tliere is a remnant according to the election of grace. '^
And this is sufficient encouragement for taithful
ministers, patiently to labor and suffer. Says the
apostle to Timothy ; *' I endure all things for the
elect's sakes, that they may obtain the salvation which
is in Christ Jesus vvith eternal glory."
3. Hence no siniier hr\3 reason to look upon his
own case as altogether hopeless,^ as long as this life
lasts. Were it not for the doctrines of election, and
of divine sovereignty in effectual calling — the doc-
trine that an unknown number will infallibly be sav-
ed, and that God hath mercy on whom he will have
mercy, a sinner fully sensible of his total depravity,
might well sink in utter despair. But in this valley
of Achor — in the depth of legal humiliation, there is
tlience a door of hope.
4. Hence those who entertain a more comfortable
hope, from an apprehension that a v.ork of special
grace is actually begun in them, slioukl still give dil~
Ser. XV.] On Personal Election, 275
igence to make their calling and election sure. It
is a great thing to be certain of one's election to
eternal life. The only \\ ay to put this out of doubt
and uncertainty, is to be sure of one's effectual call-
ing ; and to be sure of this, so as not to be deceived,
is a difficult thing. Subtil is the grand deceiver.
Deceitful is the human heart. Many are the ways of
fatal self-deception. The apostle to the Hebrews,
having given an awful v/arning of the terrible conse-
quence of apostacy, after hopeful good beginnings,
says, '* But, beloved, we are persuaded better things
of you, and things that accompany solvation, though
'we thus speak." This charitable persuasion was
grounded on the good fruits which had been seen in
many of them. Nevertheless he adds, " And we
desire that every one of you do shew the same dili-
gence, to the full assurance of hope unto the end."
Frequent are such exhortations to the most hopeful
professors. I shall conclude with one of these ;
2 Cor. xiii. 5, " Examine yourselves whether ye be
in the faith ; prove your own selves : know ye not
your own selves, how that Jesus Christ is in you,
except ye be reprobates V
■«:^
SERMON XVI.
ON REGENERATION.
EPHESIANS II. 10.
i*br ive are his nvorkmajishifi, created, in Christ Jesus untc
gcod luorks.
\1l is of importance that good men should
know, and be ever ready to acknowledge, that all their
goodness is from God ; and that for this, as M'ell as
for pardon and justification, they aie indebted to free
grace. This is the doctrine here inculcated upon
the Ehpesian christians. Having spoken of the
resurrection of Christ by the mighty power of God,
the apostle begins this chapter with sying, " And
you hath he quickened, who were dead in tiespasses
and sins." And he goes on to remind them of the
extreme vilcness and wretchedness of their former
condition and character ; when, according to the
general course of this fallen world, they had walked
in all manner of evil ways, under the guidance of the
first grand apostate, who was the assumed and chosen
God of rebel men. This was said to those who
had lately been converted from the laciviousness, de-
baucheries, and abominable idolatries of Paganism :
but the apostle freely confesses that even the Jews, of
\ylipm he himself Avas one, 'A\ere no better by na-
278 On Regeneration. [Ser. XVL
ture than the heathen, nor less the heirs of divine
wrath. That the recovery of either of them to a
state of hohness, and to the hope of heavenly happi-
ness, was of the rich mercy and wonderful love of
God. To impress more deeply upon them, a prop-
er sense that their whole salvation was of free grace,
he observes that the only thing in them whereby they
became entitled to it, was believing in Christ ; and
that a heart thus to believe had been given them, and
Vv'as not of their Own acquirement ; that this gift was
before they could have done any thing to the glory
of God, inasmuch as they were at that very time
first made capable of any works truly good ; and
that to all the works of righteousness which they
would ever be able to do, they had been freely pre-
destinated long before. See ver. 8, 9, and the whole
of ver. 10, " For by grace are ye saved through
faith ; and that not of yourselves, it is the gift of God :
Not of works, lest any man should boast : For we
are his workmanship, created in Christ Jesus unto
good works, which God hath before ordained that
we should walk in them."
The doctrine in our text, intended for present
discussion, is only this,
That fallen men must be new-created, before they
can do any works truly good.
It is proposed, in the ensuing discourse,
I. To explain this doctrine :
II. To prove it ; and,
III. To answer objections.
In the first place, I shall endeavor to explain the
doctrine by showing wherein this new creation con-
sists ; or what prerequisite to good words is so totally
Ser. XVI.] On Regeneration. 279
wanting in man by nature, as to need being created
anew.
It is common to speak of the original depravit}- of
human nature as being unhersal ; and of regeneration
as a unhersal change : and so much do some love to
deal in generals only, that nothing particular can be
ieaiTit from them, on either of these subjects. It is
indeed true, that both native depravity, and re-
newing grace, have an extensive influence ; even
over the whole man, soul and body. But yet, cer-
tain it is, that man was not universally annihilated by
the fall ; and that the renewing of the Holy Ohost is
not a proper, universal, new creation. Here then, in
order to a cleaier understanding-^f the matter, it may
be useful briefly to notice a few negative particulars.
1. It is very certain that no faculties, members or
senses of body, necessary for the performance of good
works, are the things totally wanting in all men by
nature, or the things created anew in regeneration.
Probably our bodies are ^veaker now, and their
senses less perfect, than they might have been if sin
had not entered into the world, and death by sin :
but most men have still bodies good enough to be
capable of many good external actions, if nothing
else were wanting : nor have men other or better
bodily eyes, or ears, or tongues, or hands, or feet,
wlien they are made ne\v creatures by being bom
again, than those they had before : though they use
them in another and better manner.
2. The same may be said of the mental capacity
of understanding. This faculty may be much im-
paired by vicious courses, and is alway darkened in
wicked men because of the blindness of their heart.
It is certain, however, that no natural men, except
idiots, or such as are quite delirious, are totally inca-
pable of good works for v.ant of understanding.
And it is probable that even natural fools and distract-
^80 On Regeneration. [S^r. XVL
<5d persons,' are rarely if ever so radically destitute of
reason, but that they might be made rational without
a new creation. Nor are the mere intellectual pow-
ers of men new-made, or mended, by regeneration,
any more than their bodily senses and members.
There is only a new turn and direction given them.
As the same feet which were before swift to mischief,
are now turned unto God's testimonies, and run in
the way of his commandments : as the same hands
which perhaps stole before, are now employed in
honest labor, and in giving to him that needeth : as
the same eyes and ears which were attentive only to
vanities, ure now turned with delightful engagedness,
day and night, to tire words of eternal life : as the
same tongue that used deceit, and mouth that was
full of cursing and bitterness, are now exercised in
prayer and praise, and in edifying communications ;
so the same understanding faculty which before made
one wise to do evil, now enables him to know and do
those things that are good.
3. The power of will, requisite for moral agency^
is not the capacity which is procreated in regenera-
tion.
By this we mean, the power of being pleased
with some things, and displeased with others ; of
inclining to the former, and turning with aversion
from the latter : of choosing one way or the other, ac-
cording to one's ov/n mind. Should a creature be of
such an unfeeling make as not to be capable of liking,
or disliking at all, or of being inclined or disinclined
to any thing ; such a creature would be unfinished,
as a free agent ; and must be further created, before
he could act at all. And if this power of will should be
wholly lost in one once endowed with it, there would
be a necessity of its being created in him again, before
he would be capable of any actions, good or evil.
But this is not the deticiency in natural men.
They have will enough. They can love and hate i
$er. XVL] dn Regeneratioiu 281
they can choose and refuse, just as they are dispos-
ed : and, therefore, might do good, very easily, if it
were only agreeable to them.
4. Tliere is a mental sense, called in scripture
conscience, which is common to all men ; and is no
part of the creation unto good works, spoken of in
our text.
This is a sense, whicK has reference to moral sub-
jects only : that is, to things right or ^VTong in
moral agents ; true or false in doctrines ; just or
unjust in laws, and their sanctions. It is something
different, I conceive, from a mere habit of thinking,
contracted by education or custom : and something
different from the bare capacity of forming a true
judgment. It helps us much in judging of our-
selves what is right ; but it is not a man's judgment
itself, or the mere capacity of forming a rational
and right opinion. That faculty resides in the head ;
this appears to have its seat in the breast. That
only sees ; this feels. Conscience has always feeling,
more or less : it is therefore properly a mental sense ;
and as it respects matters of morality only, it may
with propriety be called, the moral sense.
But this, whatever it be called, and whether abso-
lutely necessary to moral agency or not, is certainlv
common to men. It is what we mean by common
sense, to which an appeal is so often made ; supposing
that its decision will be, the same in all, and always
agreeable to truth, when things are fairly stated and
fully understood. Habits of vice, or of inattention,
may weaken this sense for a time ; it is yet alive,
however, and, on some occasions, will bite like a
serpent, and sting like an adder, in the most hardened
sinners. We read of some who were past feeling,
and whose conscience was seared ; but we are never
told of any who had no conscience at all. On the
contrary, of himself and other preachers of the gos-
pel, the apostle says, 2 Cor. iv. 1, 2, " Seeing we
M m
282 On RegeneratwiK [Ser. XVI.
have this ministry, as we have received mercy, we
faint not ; but have renounced the hidden things of
dishonesty, not walking in craftiness, nor handling
the word of God deceitfully, but by manifestation
of the truth, commending ourselves to e'Dcry mail's
conscience^ in the sight of God." He plainly sup-
poses that no man was wholly destitute of con-
science ; the most stupid heathen not excepted.
Thus far then, human nature, in its deepest de-
pravity, is not so sunk — so perfectly annihilated, in
any respect, as to need new- creating. But, besides
all the powers and senses required to constitute man
a rational, voluntary, and conscious agent ; some-
thing further is necessary to his actually performing
good works : namely, a good disposition. This, we
suppose to be wholly wanting in mankind, as born
of the flesh ; and to be the thing created radically
anew, when any are born of the Spirit. A man will
not, and cannot act right, as long as he is not so
disposed ; however capable he may be of willing
and acting agreeably to his own mind. " The vile
person 'will speak villany, and his heart inill work
iniquity." " A corrupt tree cannot bring forth good
fruit." A man's ways, and words, and thoughts,
will naturally be vicious, as long as his heart is total-
ly destitute of virtue. But should one perform some
painful duties, from merely selfish motives, these
would not be good works. " For he is not a Jew
which is one outwardly," says the apostle, " nei-,
ther is that circumcision which is outward in the
fiesh. But he is a Jew which is one inwardly : and
circumcision is that of the heart, in the spirit, and
not in the letter ; ^vhose praise is not of men but of
God." And again, " Though 1 bestow all my
goods to feed the poor, and though I give my body
to be burned, and have not charity, it proiiteth mc
nothing." Nor can any doctrine be more evidently
agreeable to reason and common sense, than these
declarations of scripture. A wicked man, from sin-
Ser. XVI.] On Regeneration. 283
ister views, may do things which are useful to otli-
ers, and by which God is glorified in the eyes of the
godly ; but, not having the glory of God at heart,
nor the good of others, these things cannot, in him,
be acts of true piety, or real virtue. There must be
a disposition to love God and our neighbor as the
divine law requires — there must be a principle of
righteousness and true holiness — of impartial, disin-
terested, universal benevolence, or the most spe-
cious deeds are no other than dead works. And this
principle — this disposition, we suppose, is the thing,
the only thing, which is properly created^ in regenera-
tion. But, the mind being the standard of the man,
when one is thus renewed in the spirit of his mind, it
may be truly said, *' He is a new creature ; old
things are passed away, behold, all things are be-
come new."
Having explained, I hope sufficiently, the doctrine
of our text, we will now,
n. Attend to the evidences of its being a true
doctrine.
That regeneration is such an essential change of
nature, as supposes something created, in a proper
and strict sense, we have reason to believe,
1. From the phrases by which this great change
is commonly denoted, in the holy scriptures.
It is expressly spoken of under the name and no-
tion of a creation, in a number of places. Besides
the text now insisted on, see Eph. iv. 24, " The
new man, which after God is created in righteous-
ness and true holiness." Col. iii. 10, " The new
man, which is renewed in knowledge, after the im-
age of him that created him." And 2 Cor. v. 17,
"If any man be in Clirist, he is a new creature."
We may also observe, that most if not all the
other phrases, by which this change is expressed,
284 On Regeneration. [Ser. XVI.
plainly convey the same idea of it, and of the man-
ner in which it is effected. God speaks of it in the
Old Testament under the notion of his giving a new
heart to his impenitent people in Babylon : a heart
to repent and turn to him, with the tender feelings,
of godly sorrow. Ezek. xxxvi, 26, *' A new heart
also will I give you, and a new spirit will I put
within you ; and I ^\'ill take away the stony heart
out of your flesh, and I will give you a heart of
flesh." In our context it is represented as a resur-
rection from spiritual death : ver. 4, 5, " But God,
who is rich in mercy, for his great love wherewith
he loved us, even when we were dead in sins, hath
quickened us together with Christ." Now, to be
thus quickened, or to have such a new heart given,
evidently supposes the proper creating of a vital
principle of religion — a godly disposition. But the
most common phrases used to express this change
of heart, are regeneration, and a second birth. See
John iii, 3, " Jesus answered and said unto him.
Verily, yeril}'^ I say unto thee, Except a man be
born again, he cannot see the kingdom of God."
And ver, 6, 7, *' That which is born of the flesh is
flesh ; and and that which is born of the Spirit is
spirit. Marvel not that I said unto thee, Ye must
be born again." And Tit. iii. 5, " Not by works
of righteousness which we have done, but according
to his mercy he saved us, by the washing of regen-
eration, and renewing of the Holy Ghost." These
last phrases evidently allude to the beginning of our
existence, by ordinary generation and natural birth.
They evidently imply that a new creature, or cre-
ated thing, is brought into being ; and that the mor-
al image of God is thus immediately given us ; as,
in the first generation and birth, w^e derived the
natural likeness of our eaithly parents immediately
from them. Nor is it possible to have any idea of
being thus spiritually begotten and born, without
jsupposing a proper work of creation. God is a
3er. XVI.] On Regeneration, 285
Spirit ; and how shall we conceive of a new crea-
ture's proceeding from Him, otherwise than as being
created ? To be begotten or born of God, and to be
created of God, are phrases which necessarily con-
vey the vety same idea, if any at all. Accordingly,
we are said to be the offspring of God, because we
proceeded from him in our original creation.
I am sensible that all the forementioned phrases
and expressions, are supposed by some to be used
on this subject, in so very figurative a sense, as to
have scarce any proper meaning. They are figura-
tive, it is true : that is, they allude to natural things,
by Avhich the spiritual change designed is meant to
•fee illustrated.. But if they are figures of speech per-
tinently used, there must be some analogy between
the metaphorical and literal sense of the expressions;
and so much of an analogy, certainly, as will imply,
that a new creature is really produced, in the moral
likeness of God ; which can be no other than a prop-
er spiritual creation,
2. What is said of the wonderful display of di-
vine power in effecting this change, necessarily leads
us to conclude that it must be properly a supernat-
ural work. See Eph. i. 19, 20, " And what is
the exceeding greatness of his power to us-ward
who believe, according to the working of his migh-
ty power, which he wrought in Christ, when he rais-
ed him from the dead." The work in believers
here refered to, is plainly regeneration ; because it
is directly after said, " And you hath he quickened,
who were dead in trespasses and sins." And that the
apostle would have us conceive of this as being a
supernatural work, is evident, both from his com-
paring it to God's raising to life the dead body of
Christ ; and from the strong expressions thrown to-
gether to set forth the extraordinary energy of God
herein conspicuous. The exceeding greatriess of his
power ; and the working of his mighty power." The
286 On Regeneration. [Ser. XVI.
omnipotence of the Deity is exercised, indeed, in
bringing to pass the most ordinary events. What-
ever diversities of operations there are, " it is the
same God that worketh all in all." But in super-
natural works, the divine power, whether more ex-
erted or not, is more illustriously manifested. In
the language of scripture, in the latter kind of events,
" the arm of the Lord is made bare."
To be universally understood, it may here be
needful, perhaps, to explain the difference between
a natural and a supernatural work. In order to
this it must be observed, that there are certain es-
tablished laws of nature, according to which natural
effects are brought to pass : and there are certain
powers of created agents, by the exertion of which
these effects may be produced. Attraction, for in-
stance, is a general law in the material system.
Hence it is that bodies heavier than the air, natural-
ly fall in it to the earth. It was God that establish-
ed this law at first, and it is he that keeps it still in
force ; so that a stone falls not to the ground without
his agency. But we are not at all surprized at it :
the stone falls, we say, of itself, or by its own weight.
Heavy bodies may also be thrown upward naturally,
by the strength or art of man. But should we see
rocks, oi- pieces of led fly up into the air without
any visible cause, it would be thought something
supernatural ; and would be marvellous in our
eyes. Thus, when Moses and Aaron did what
the magicians could not do with their enchant-
ments, the latter were constrained to say, " This is
the finger of God." So the dividing the Red
Sea by the rod of Moses, and the river Jordan by the
mantle of Elijah : Elisha's causing iron to swim,
Ezekiel's raising dry bones into a living army, and
our Saviour's calling Lazarus out of his grave, af-
ter he had been dead four days- : these, and things
like these, which are not according to the laws of
nature, and not to be effected by the power of .crea-
Ser. XVI.] On Regeneration. 287
tures, are called supernatural works of God. And
this distinction of natural and supernatural, is as ap-
plicable to effects in the intellectual, as in the ma-
terial world. There are certain tendencies in minds,
to be actuated by certain motives set before them ;
and when a man's mind is influenced, or altered,
by arguments and inducements suited to work such
an effect, on one of such a disposition, the effect is
natural. But should a man.be made to act contrary
to every previous propensity of his nature, or should
a principle of action radically new, at any time be
given him, such an effect must be altogether super-
natural. Such an eft'ect must be as immediately from
the power of God, as the reanimation of a body
which had been ever so long lifeless, or as the ori-
ginal creation of all things.
Now in this view of the change in an unregene-
rate sinner, when he is first transformed by the re-
newing of his mind, and in no other, can I see a
propriety in what the apostle says, of the exceeding
greatne^ of God's power to us-ward who believe,
according to the working of his mighty power in
Christ when he raised him from the dead. On this
supposition, and this alone, both these effects, though
the subjects of them were different, must be alike by
the immediate operation of Omnipotence.
3. If it be true that man is by nature totally de-
praved in the spirit of his mind, it is a plain case
that the beginning of holiness in him, can be no
otherwise than by a new creation. When spiritual
life is once begun in the soul, in ho^vever low a de-
gree, it may be preserved and increased by moral
means ; as well as any plant or animal can be kept
alive, and made to grow by natural means. But the
first production of the radical principle of this life,
can no more be the effect of any second cause ; than
the first root or seed of any plant or tree, could have
been produced by rain, sun-shine, and cultivation
58^ On JRegmeratiah. [Ser. XVL
Those who hold that regeneration is effected by
the moral power of light and truth, either lea^e true
holiness wholly out of the account from first to last ;
or suppose mankind not totally destitute of it by
nature : or else talk In a manner altogether incon-
sistent.
Some suppose that the enmity of the carnal mind
against God is owing only to misapprehensions con-
cerning him ; and, consequentlyj that carnal men
are immediately reconciled to him, as soon as they
have right information respecting his character and
ways* But this supposes that their hearts were
never totally depraved, if depraved at all. It sup-
poses no more depravity in them before conversion
than after. They now love God because they are
convinced that he is holy, just, and good ; and all
that ever occasioned their disaffection to him, was
their conceiving him to be of an opposite chai'acter,
and such a being as no one ought to love*
Others imagine that the only thing which excites
enmity against God in natural men, is their think-
ing him their enemy, or one that is angry with
them, and will terribly punish them : accordingly,
when once they are made to believe he loves
them, has pardoned them, and that it is his good
pleasure to give them glory, honor, and immor-
tality in his heavenly kingdom ; all their enmity
is slain, and they are full of gratitude and love to
him. But this supposes, either that their hearts
were good before, or that they are not so still.
If they thought he was angry with them with-
out a cause, and would punish them unjustly, or
with cruel severity ; if their hearts rose against him
in these views only, and if these wrong apprehen-
sions did not proceed from something previously
wrong in themselves, there was no moral depravity
in the case. Their hearts might always have been
good. But if a belief of God's just anger, and a
fear of his righteous vengeance, excited their enmi-
Scr. XVL] On Regeneration. 289
ty against him ; and if a confident persuasion that
he hath pardoned them, and designs their eternal
liappiness, is all that now reconciles them to him,
they may remain totally depraved still, notwithstand-
ing such reconciliation. •
Others speak of a mysterious spiritual light, let
into the carnal mind, v.'hich changes the heart of a
sinner, and makes him holy. But an apostle hath
said, " The natural man rceeiveth not the things
of the Spirit of God, — neither can he know them,
because they are spiritually discerned." And noth-
ing can be more irrational, or more evidently absurd,
than supposing that a totally depraved sinner should
see the holy nature and ways of God, with any
cordial complacency. Seeing divine things as they
are spiritually discerned, supposes a .previous con-
formity to them in the spirit of one's mind. Indeed,
the perfections, and laws, and works of God, may
be manifested in such a light to the wickedest man in
the world, as to force the feeling approbation of his
conscience : but this is a very different thing from
that delightful perception of them which is peculiar
to holy beings. This constrained approbation of
conscience, can never mako a creature good, who
had no goodness before. The devils thus feel, as
well as believe, that God is holy in all his ways and
righteous in all this works ; but this can only make
them tremble and hate : it "will never, to all eternity,
excite in them any loveto him, or transform them
at all into his moral likeness.
It is easy to conceive that whatever propensities of
nature one previously has, may be brought into ex-
ercise by arguments and motives, adapted to operate
upon such propensities. It is easy to conceive
that a sinner's selfish fears may be awakened by the
terrors of the law ; and that his selfish hopes and
gratitude may be highly raised by the grace of the
gospel. Self-love may be wTOught upon by the pow-
er of light and truth, or of delusion and falsehood,
N n
290 On Regeneration. [Ser. XVL
in a thousand different forms : but how to bring
into existence a propensity of nature, or principle of
action radically new, and essentially different from
every thing in the native mind of man, is the great
difficulty. If it be true, as an opposer of the pres-
ent doctrine has once admitted, " that a principle of
heavenly virtue is dead, and the root of it perished,
in the heart of fallen men ;" it is a plain case, I
think, that it can never be brought to life, otherwise
than, by being, in a proper and strict sense, created
in them again.
We will now attend, as v/as proposed,
III. To objections against this doctrine.
1. If any one should object, that a work truly
supernatural, is a real miracle • but to call regenera-
tion a miracle, is not common, nor proper :
To such an objector my reply would be ; that by
miracles are commonly meant, not all supernatural
works, but such only as are designed for the proof
of inspiration, or of an immediate divine mission.
And in order to their being adapted to this end, it
is necessary that they should be evident to the senses
of men : whereas regeneration is invisible ; being
a work in the hidden man of the heart. Hence,
should one who says he has an immediate call to the
gospel ministry, aliedge, as an evidence of it, that
many souls have been converted by his preaching,
and call this working miracles ; it ^vould be imper-
tinent : it vv'ould give no conviction, except to very
weak enthusiasts ; since the real regeneration of
his supposed converts, is a thing as invisible, as un-
certain, and unknovvable, as his inward heavenly
call itself. For this reason it is improper to give
the name of a miracle to regeneration: not because
it is a less supernatural work than raising the dead,
or tailing any thing- that was not, into existence.
Ser. XVI.] On Regeneration. 5291
But there are objections to be considered, much
more serious than this.
2. I have seen it objected, that to suppose n
change effected in the heart of man, otherwise than
by the power of moral means, is palpably absurd ;
as implying an evident impossibility in the nature
of things. It has been said, by a divine of advanced
age, and good sense ; " The moral change of the
miixl in regeneration, is of an essentially different
kind from the mechanical change of the bod}',
when that is raised from the dead ; and must be
effected by the exertion of a different kind of poA^er.
Each effect requires a power suited to its nature :
and the power proper for one can never produce the
other. To argue from one to the other of these
effects, as the apostle has been misunderstood to do,
in Eph. i. 20, is therefore idle and impertinent. —
The Spirit of God is possessed of these tv.o kinds
of poAver, and exerts the one or the other, accord-
ingly as he wills to produce a change of the moral
or physical kind, in moral beings or inanimate
matter."
But to this philosophical objection, hov. ever plau-
sible and unanswerable it may appear, I think the
reply of our Saviour to the diffici^ty started by .the
Sadducees, respecting the resurrection and a future
state, is neither idle nor impertinent: " Ye do err,
not knowing the scriptures, nor the power of Gw/. "
The Almighty is not limited, as men are, to these
two modes of operation, by moral and mechanical
means. The Spirit of God is possessed of a pow-
er of working in a manner different from either
of these ; that is, supernatu rally. The means by
which effects are brought to pass in a natural wa\ ,
must indeed be different ; according to the nature
of those effects, and of the subjects on which the;
operations are performed : but -when once we admit
the idea of a work properly supernatural — an effect
292 On Regeneration. [Ser. XVI.
produced not by the power of any means at all, wc
instantly lose sight of all distinctions in the kind of
power, or manner of working-, adapted to things of
different natures. When God, by his omnipotent
word alone, called all nature into being at first,"
are we to suppose that he exerted different powers,
according to the natures of the things designed to be
created ; and that the power proper to create inani-
mate matter, could never create a thinking mind !
Are we to conceive that angels and the souls of men
■were persuaded into being, by arguments and mo-
tives ; and that the material W'orld was forced out of
nothing, by the power of attraction ! So, in regard
to quickening the dead, ai'e w-e to imagine that God
can give new Hfe to a soul dead in sin, only by mor-
al suasion ; and that, if he will reanimate bodies
which have slept thousands of years in the dust of
the earth, he has no other w a}^ to do it than by a
physical operation ! The body of Clii'ist was raised
to life, I. should suppose, not by any mechanical
power, but supernaturally. In this manner God al-
ways works, when he cjuickeneth the dead, and calleth
things that are not as though the)'- were. And what
absurdity can there be in supposing Him able to
give a new principle of action, as well as to give ex-
istence to any thij^g else, in this immediate manner ?
Some sound and sensible divines, it must be
granted, in order to guard against the notion of
regeneration's being effected by moral suasion, have
called it a physical work, and a physical change;
but very needlessl} , I apprehend, and w ith very evi-
dent impropriety. The change is moral : the work
producing it, is neither moral nor physical ; but
supernatural.
o. The next objection to which we will attend, is
grounded v.w scripture. It may JDC said. Admitting
that God is able to change the hearts of men by
his own power alone ; yet we are plainly taught
that the fact is otherwise ; and that regeneration is
Scr. XVI.] On Regeneration. 293
actually by the ponder of means. The apostle Paul
says to the Corinthians, '' In Christ Jesus I have
begotten you through the gospel.'''' The apostle
James, having said, " Every good gift is from
above, and cometli down from the Father of lights,"
adds, " Of his OAvn will begat he us imth the word
of truth.'''' And the apostle Peter tells christians of
their " Being born again, not of corruptible seed,
but of incorruptible, by the word of God.'*''
To this objection, the common answer is, that
these texts may be understood as refering to the
whole change from sin to holiness ; including that
part of it in which the soul is active, as well as
that wherein it is passive : and it is admitted on all
hands, that active conversion is by the moral power
of truth.
But, if any should not be satisfied with this, an-
other answer may be given, \;hich appears to me
quite sufficient and unexceptionable. We maj^ un-
derstand the apostles in these passages to mean orily,
that regeneration is by the Avord, as other supernat-
ural works are represented to have been wrought by
men and means. That God is wont to change the
hearts of men, under the dispensation of the word
of truth, we readily grant : but that a new heart is
given them by the power of the word, these texts,
we apprehend, do not determine. Ezekiel was di-
rected to prophesy over a valley of dry bones, and
to say unto them, " O ye dry bones, hear the word
of the Lord." And as he prophsied, " there was
a noise, and a shaking, and the bones came together,
bone to his bone : and, lo, the sinews and the flesh
came up upon them, and the skin covered them
above." Again, he was commanded to prophesy
unto the wind, and to say, " Come from the
four winds, O breath, and breathe upon these slain
that they may live." And while he was prophesy-
ing, " the breath came into them, and they lived and
stood up upon their feet, an exceeding great army."
294 On Regeneration. [Ser. XVI.
But Avill any one undertake to explain philosophically,
how all this was effected by the sound of the proph-
et's voice, or by the force of what he said ; how-
ever divinely impressed upon these bones, and upon
the wind ? No one will imagine but that such an
event as was represented in this vision, must have
been as perfectly supernatural, as if there had been
no prophesying, nor any prophet in the case. And
no more need we suppose that it is in the power
of preaching, to give spiritual life to souls dead in
sin, because we read of men's being begotten
through the gospel, and born again by the word.
Most of the supernatural works recorded in the
scriptures both of the Old and New- Testament,
are represented to have been wrought in consequence
of certain words and actions of men : and if any
insist upon the very particles of speech, instances are
not ^v anting in which the most undisputed miracles
are expressly said to be done by men, and through
the instrumentality of means. See Acts v. 12,
*' By the hands of the apostles were many signs and
wonders wrought among the i^eople." Acts viii. 18,
*' Through the laying on of the apostle's hands, the
Holy Ghost was given." And Acts xix. 11, "God
wrought special miracles by the hand of Paul." In
such a sense as this, it is not denied that sinners are
regenerated by the means of grace, and through the
ministry of the word. In this sense Paul might
truly say, he had begotten the believing Corinthians
througb the gospel ; though the operation of God in
giving them a right spirit, were ever so properly su-
pernatural. This, I think, is a fair and full answer
to the objection grounded on any such texts as the
foregoing : and it may prepare the way for answering
the next objection to be noticed.
4. It is objected, that if supernatural grace be ne-
cessary, before sinners can be brought to love God,
and obey the gospel, to preach to them, or use any
Ser. XVI.] On Regeneration, 295
mieans with them for their salvation, must be utter-
ly in vain, and can answer no valuable end. I have
seen this objection insisted upon in the following
strong terms. " The necessary consequence of
this doctrine is, that it is to no more pui-pose to
urge gospel truths and motives on unconverted men,
to persuade them to be reconciled to God, than it
is to reason with a madman with a view to cure him
of his distraction ; and that the gospel ministry, as
it respects the unconverted, is the vainest, foolishest,
and absurdest thing in the whole world."
But to tliis, though strongly urged, the answer is
easy. For,
( 1. ) The means appointed to be used with sinners,
have a proper tendency to do some things which are
necessary in order to their salvation ; though they
cannot refiew them in the spirit of their minds, nor
reconcile them to God before they are renewed.
Sinners must have some knowledge and convictions
of certain truths, or they cannot be saved in the
gospel way : and the word of truth, if rightly divid-
ed, is well adapted to give them this knowledge,
and these convictions. " By the law is the knowl-
edge of sin:" by the gospel is the knowledge of
salvation for sinners. The law is necessary to kill
the self-righteous hopes of natural men ; the gospel,
to keep them from sinking in utter despair. Both
are very useful for discovering to sinners their utter
inexcusableness, and at the same time their total
helplessness in themselves ; and thus to make them
sensible of their perishing need of a Saviour, and
of a Sanctifier. In this view it is of importance
that the wrath of God against all ungodliness and
unrighteousness of men, should be revealed from
heaven, and be cleai'ly set before their eyes ; as this
will have a tendency to put some check upon them
in their careless, sinful courses, and to awaken their
attention to the things which belong to their peace.
Sd6 Oh J^egenercitioru [Ser. XVI
In this view it is of importance that duty should be
urged upon them, in all its various branches, exter-
nal and internal : that the commandment, in all its
breadth and length, should be clearly illustrated to
them as holy, just, and good. In this view it is of
importance that the gospel of peace should be truly
explained ; that the reasonableness of its terms, and
the riches of its grace, should be fully evinced, and
that sinners should be earnestly exhorted and en-
treated, in this way, to be reconciled to God. The
natural tendency of all this, under only the im-
pressive influence of the Holy Spirit, is to bring the
unconverted to a conviction of their sin and danger ;
of their duty and impotency ; and so to prepare
them for the grace of God which bringeth salvation.
By these means the sinner's refuges of lies and hid-
ing places of falsehood ai'e swept a^»^ ay. By these
means the vain imaginations of the unregenerate,
respecting their own goodness or their ability to be-
come good, are cast down ; which is one thing
needful in order to their building upon the sure
foundation laid in Zion. By means of the moral
power of gospel truth, sinners are also actually re-
conciled to God, through repentance and faith in
Christ, when their recovery to a right spirit, by the
renewing of the Holy Ghost, is once begun.
Now, since the awakening, the conviction, and
the actual conversion of men, is thus effected by the
proper influence of light and truth ; we can see good
reason w^hy the forementioned means were appoint-
ed, and ought to be used. But,
(2.) If %ve could see no tendency in the instituted
means of grace, to do any thing relative to the sal-
vation of the unconverted ; yet God who is wonder-
ful in counsel and incomprehensible in working,
might well be supposed to have sufficient reasons for
their institution and use. He had reasons, undoubt-
edly, for employing men and prescribing means.
$er. XVI. 3 On Regeneration. 29; a
when he would work those wonders of old whicli all
christians allow to have been entirely supernatural.
If changing the dispositions of men were all that
was necessary for their salvation, still, consistently
Math the doctrine now rtiaintained, we could under-
stand why God would ha^e the law and gospel
preached to them, as well as we can why he order-
ed that the priests, bearing the ark, and blowing with
trumpets, should go round the city of Jericho seven
days, when he would break down the walls of that
strong fortification. And as well as we can why the
Syrian nobleman was directed to wash seven times
in the river Jordan, for the miraculous cure of his
leprosy. Naaman objected, indeed, and thought
this prescription of the p-ophet, no doubt, one of the
foolishest, vainest, and absurdest things in the world.
lie said, " Are Abanaand Paiphar, rivers of Damas-
cus, better than ail the v/aters of Israel ? may I not
v/ash in them and be clean ? So he turned and w ent
away in a rage." Nevertheless, upon being better
advised, he tried the experiment, and found a cure.
The propriety of our using means divinely or-
dained, depends not upon their having in them any
power or virtue adequate to the end proposed.
Whether the expected effect be natural, or super-
natural, alters nothing ; in either case, a divine ef-
ficiency is required ; and our encouragement, is the
intimation of His good pleasure who worketh all
things after the counsel of his own will. If v,e have
a commission and charge from Him, to urge gospel
truths and duties on unconverted men, as the means
of their salvation, although we consider them, in re-
gard to spiritual life, as fitly represented by a valley
of cliT bones, it is not irrational for us to do as we
are commanded ; to tell them what must be believed
and done by them, and to call upon them to hear the
word of the Lord : because He who quickeneth
the dead, can give them a hearing ear, and an under-
standing heart ; and because we have more reason
O o
^9Q On Regeneraiwn. [Ser. XVl,
to hope that he will do this, when these means arc
used with them, than when they are neglected.
5. There is one more objection, which, though
it often occurs, and has often been answered, ought
not perhaps to be wholly passed over in this place.
It may be objected that God's treatment of the un-
regenerate in his word, is not consistent with the
doctrine of their being incapable of good works,
until, by his supernatural power and sovereign
grace, they are created anew. He not only calls up-
on them to awake out of sleep, and arise from the
dead, as our Saviour called to Lazarus to come forth
out of his grave ; but he seriously exhorts, and
authoritatively commands all men to repent and be-
lieve ; yea, to be perfect ; and threatens to punish
them eternally for every failure of obedience to the
law of sinless perfection, as m ell as for non-compli-
ance with the terms of the gospel. But how can
such exhortations, commands, and threatenings, be
reasonable or just, provided the unregenerate are
under a real inability to do any good works ?
This some have attempted to answer one way and
some another ; and some have frankly confest that
there is a mystery in it which they know not how to
solve. The most common ansv/er has formerly
been, that we were disabled for holy obedience by
the fail, which was our own fault ; and that God has
not lost his right to command, because naan hath
thus lost his ability to obey. A late writer of no
inconsiderable genius or learning, whose books aie
circulating among us, seems still rather inclined to
adopt this old solution ; tiiough lie is not altogether
satisfied Avith it, excepting as applied to the first
man, ^vho was created perfect originally unto all
good works, and lost this power by his own person-
al fault. He says, " It is because man has disabled
himself from doing his duty, that we argue the in-
excusableness, and sinfulness of his moral inability,'-'
Ser. XVI.] On Regeneration. 299
And he quotes a v/orthy ancient divine as saying ;
" If any way could have been supposed, how Adam
could have been lx>reft of that holiness he was crea-
ted in, without a precedaneous act of sinning as the
cause, then indeed we might have said that privation
of holiness should not have been reckoned sin either
to himself or his posterity in that case." That is, if
Adam had not sinned before he was unholy, his being
unholy would have been no sin ! But, after this quota-
tion, our modern author adds ; " That Adam should
be subject to an habitual inability with respect to his
duty, and yet be held bound to the performance of it,
is not so hard to conceive. But that this inability
and corruption should be propagated to his posterity,
and have the same eifects and consequences in them,
is a point of vast difficulty ; and is perhaps the Gor-
dian-knot in revealed religion. And yet the experi-
ence of the world in all ages has extorted a general
ackno^vledgment of the depravity of human nature :
and the scriptures plainly assert and constantly sup-
pose it. They represent man in his natural state as
destitute of both a will and power for such acts as
are spiritually good : that he is unable to will and
do duties in a holy manner, until by supernatural
and special grace he is enabled and persuaded
thereto ; and yet charge him with sin and guilt for
every deviation from that perfection which the
divine law requires. Upon the testimony of God in
his word, my faith rests satisfied, without pretending
to see through those difficulties, which the sacred
writers have not, that I remember, once attempted
to solve."
Such modesty undoubtedly becomes us, in regaix]
to those mysteries of revealed religion which we can-
not comprehend. We had much better suspect the
inadequateness of our shallow reason, than disbelieve
plain revelation, because we cannot see its consisteu-
cy. Were all hearers of the gospel as modest as
this, they would not censure and ridicule preachers,
300 On Regeneration. [Ser. XVI.
as ttey frequently do, for exhorting the iinregenerate
to duties, which they have just before told them are
not in their power : since in both the one and the
other they have the warrant of the express word of
God, and do no more than our Saviour and his apos-
tles plainly did.
It is, however, a great unhappiness, not to be able
to instruct them that oppose themselves to the Bible
itself, as well as to the preachers of it, on so im-r
portant a point as this. It is a great unhappiness,
when we would convince men of sin because they
believe not, or because they do not repent, to be
obliged to tell them, that though our faith rests satis-
fied they are to blame for not repenting and not believ-
ing, yet we cannot see why or wherefore. It would
certainly be much better, in these practical matters,
and matters respecting which, self-condemnation is
so essentially necessary in order to the salvation of
sinners, if we could, by miuiifestation of the truth,
commend the plain law and gospel to every man's
consciejice. And why we cannot, I must confess my-
self umible to conceive. My faith rests satisfied,
that this Gordian-knot in revealed religion is fairly
untied, by the simple distinction of natural and mor-
al inability. By pointing out the plain difference
between being unable to do good works, through the
want of rational or animal powers ; and merely
through the want of a willing mind, or of an honest
and good heart. And l^y making it evident that the
latter, is the only inability, in even the unregenerate,
to do the whole duty ^vhich God requires of man.
But the learned author last quoted thinks, " this
does not touch the core of the matter." And he
tells us of ^'^r^^ kinds of inability in man with respect
to supposed actions : natural ; consisting in the
want of rational pov,'ers or bodily strength : morale
consisting in a present unwillingness, M'hen one is
neither destitute of natural capacity, nor of an ha-
bitual inclination ; and may be made v/illing by
Ser. XVI.] On Regeneration, 301
moral suasion. The other is called, Etbieo-physical ;
consisting in such a permanent total want of a dis-
position, that one cannot be made -willing without
having a new principle of action created in him.
The first, all are agreed is a full excuse for not doing :
the second, this author agrees, is no excuse ; but
T^'hy the last, (which is the inability of the um-egen-
erate, respecting spiritual duties,) does not render
men excusable, he cannot see. But why it should be
any better an excuse to be totally wicked, than only
partially so, I am as unable to conceive. The man
who has only a present un^^illingness, which moral
suasion might remove, can no more be willing to do
a good action until a proper motive is set before him,
than an unregenerate sinner can before a ne\v heart
is eiven him. And why, between that unwilling^
ncss to do well which arises only from not seeing
any good reason, in a particular case ; and that -which
is owing to the total ^vant of every good principle,
there should be thought such a mighty dift'erence in
favor of the latter sinner, appears to me not less dif-
ficult to solve or unravel, than any Gordian-knot in
revealed religion.
Were men destitute of understanding to know
what is right ; or destitute of power to choose, ac-
cording to their own disposition ; or destitute of
members to act, according to their own choice ; they
v/ould so far not be proper subjects of commands,
and no blame could lie upon them for not obeying.
But no such powers of moral agency, are the things
wanting in natural men. They have hands and
heads suflicientl}^ good ; and a sufficient power to
Will, whatever is agreeable to them. All they want
is a good heart. Their inability is therefore their
sin, and not their excuse. If any one doth not do
well, when all that hinders him is not being -^^ell dis-
posed, sin lieth at his ov/n door. The want of a
good disposition is in itself sinful. It is the essence,
the root, the fountain of all sin. While a man's
302 On Regeneration. [Ser. XVL,
disposition is perfectly good, however ignorant he
may be, or whatever mistakes he may commit, it is
impossible he should be blameworthy. Whenever
a man's disposition is not good, however invincibly
indisposed he may be to alter it, it is impossible he
should not be to blame. Nor is a man the less
sinful, the more depraved his heart is ; and the more
impracticable it is, for that reason, to persuade him
to any thing that is good. On the contrary, every
degree of this depravity is sin ; and being thus total-
ly depraved — destitute of every principle of good-
ness, is to be perfectly wicked.
These are plain, self-evident propositions. Prop-
ositions acknowledged by all mankind, except when
in the dust of this dispute ; or except when they are
engaged to get away from the light, which would
condemn them. Then they will suppose that sm,
is not at all sinful ; and that the more a man has of
it, the less he is to blame. Then they will assert
that moral depraivity, in a depraved creature^ is no
moral evil. Then they can find no blameable sin, in
any man but Adam ; nor in him, any longer than
he was perfect in holiness. Then they will distin-
guish, with such refinement of metaphysical subtilty,
as to make out, that though a man may be inexcusa-
ble for a little accidental unwillingness to do good,
when he might easily be persuaded to do it ; yet
when one has once such a very depraved heart, that
no arguments — no motives — no entreaties, can per-
suade him to a single good action, he ceases to have
any wickedness, and has a sufficient excuse for the
neglect of all duty. Such is the turning of things
upside down, among fallen men. " Having the
imderstanding darkened, being alienated from the life
of God through the ignorance that is in them because
of the blindness of their heart ;" is a description of
mankind, applicable more extensively than to the
heathen Gentiles.
Ser. XVI.] On Regeneration. 303
A brief application will end the present discourse,
both because it has been very long, and because the
useful inferences naturaly ai-ising from this subject,
are much the same as from many others.
1 . Let tliose who have been brought out of mar-
vellous darkness, into the glorious light of the law
and gospel ; and recovered from their native deprav-
ity, to rigiitcousness and true holiness, be hence led
to consider the wonderful things which God hath
done for tliem, and to adore the riches of his sove-
reign grace. You have certainly nothing of your
own works, nor superior wisdom, to boast of, as what
made you to differ, from those who are yet in the
dai'k regions of spiritual death. It must be wholly
.ascribed to God, who is rich in mercy ; to his great
love wherewith he loved you, when dead in sin ;
and to the exceeding greatness of his power, accord-
ing to the working of his mighty power in Christ,
when he raised him from the dead. In such a Avorld
as this — so full of erroneous reasonings and strong
delusions ; and with such minds as all have by nature
— so exceedingly liable to be blinded by the deceitful-
ness of sin, it must be a great thing for any one to
be made to knov/ the plague of his own heart, in the
light of legal, genuine conviction : but a greater thing
still, to have the light of the knowledge of the glory
of God in the face of Jesus Christ, caused to shine
in one's heart, by the renewing of the Holy Ghost.
Remember the grateful acknowledgment of the
Saviour of such miserable sinners ; Matt. xi. 25, 26,
*' I thank thee, O Father, Lord of heaven and of earth,
because thou hast hid these things from the wise and
prudent, and hast revealed them unto babes. Even
.so, Father ; for so it seemed good in thy sight."
2. Let those who entertain a hope of having been
converted, be hence cautioned not hastily to conclude,
Avith confident assurance, that they ha\e really been
504 On Regeneration. [Ser. XVI,
born again. Great changes may be made in the
minds of persons, and possibly lasting changes in
their lives ; while yet, at heart, they are not new
creatures. To know that a principle radically new,
essentially distinct from self-love has been created in
the soul — a principle of disinterested, universal good-
ness, is a difficult thing, and must ordinarily require
close attention for a considerable time.
3. Let none entertain this hope at all, if they still
live in any way of known transgression, or in the
careless neglect of any religious or social duty.
" Many walk," says the apostle to the Philippians,
" of whom I have told you before, and now tell 3^ou
even weeping, that they are the enemies of the cross
of Christ : Whose end is destruction, whose god is
their belly, and whose glory is in their shame, who
mind earthly things." All who are in Christ, have
been created unto good works, which God hath
eternally ordained that they should walk in them.
Let those then, who hope they have believed in God
and Christ, remember that they must be careful to
maintain good works ; and, by patient continuance
in \\€\ doing, must seek for glory, and honor, and
immortality, as ever they would expect to obtain
eternal life.
SERMON XVII.
ON" REPENTAXCE, C0\"V£RSI0N, AND PARDON.
ACTS III. 19.
Hefient ye^ therefore., and be converted., that your sins may be
blotted out., when the times of refreshing shall come from the
Jiresnice of the Lord.
Wi
E have in these words, the sum and
substance of all the dlvhie calls and counsels given
to sinners, in the Old Testament and the Nev/ ; and
one of the principal motives to a compliance with
such merciful counsels and calls. They are the
words of the apostle Peter to those Jews who had
been concerned in the crucifixion of our Saviour.
The occasion of this exhortation to them, of which
my text is a pait, was the astonishment excited by
the miraculous cure of one who had been a cripple
from his birth. See the preceding context from
verse first.
" Now Peter and John went up together into the
temple at the hour of prayer, being the ninth hour.
And a certain man, lame from his mother's womb,
was carried, whom they laid daily at the gate of the
tenlple which is called Beautiful, to ask alms of
tlicm that entered into the temple, who seeing Peter
and John about to go into the temple, asked an alms.
pp
306 Repentance^ Cou'Dersion, [Ser. XVII.
And Peter, fastening his eyes upon him, with John,
said, Look on us. And he gave heed unto them,
expecting to receive something of them. Then Pe-
ter said, Silver and gold have I none ; but such as I
have Gfive I unto thee : In the name of Jesus Christ
of Nazareth, rise up and walk. And he took him
by the right hand, and lifted him up ; and immedi-
ately his feet and ancle-bones received strength. And
he, leaping up, stood, and walked, and entered wdth
thena into the temple, walking, and leaping, and prais-
ing God : And they knew that it was he which sat
for alms at the Beautiful gate of the temple : and
they were filled with wonder and amazement at that
which had happened unto him. And as the lame
man which was healed held Peter and John, all the
people ran together unto them in the porch that is
called ' Solomon's, greatly wondering. And when
Peter saw it, he answered unto the people, Ye men
of Israel, why marvel ye at this ? or why look 3'e so
earnestly on us, as though by our own power or
holiness wo, had made this m^an to walk ? The God
of Abraham, and of Isaac, and of Jacob, the God of
our fadicrs, kith glorified his Son Jesus ; whom yc
delivered up, and denied him in the presence of Pi-
late, when he w as determined to let him go. But
ye denied the Holy One, and the Just, and desired
a murderer to be granted unto you ; and killed the
Prince of life, whom God hath raised from the dead ;
whereof vve ai'e witnesses. And his name, tlii'ough
iiiith in his name, hath made this man strong, ^vhom
ye see and know : yea, the faith which is by him,
iiath given him this perfect soundness in the pres-
ence of you all. And now, brethren, I wot that
tI«rough ignorance ye did it, as did also your rulers.
But those tilings which God before had shewed by
ihe niouili of iJi liis prophets, tliat Clii-ist should suf-
fer, he hath so fulfilled. Repent ye^ therefore ^ and
be c&nDerted, that your sins may be blotted out, when
the times of refreshing shall come from the presence of
the Lordy
Ser. XVII.] and Pardon.
oKJi
III discoursing upon this text, it is proposed to
explain ;
I. What it is to repent :
II. What it is to be converted :
III. How the sins of men may and will be blotted
out, in consequence of their repenting and being
converted : and,
IV. What is the duty of sinners, respecting their
repentance and conversion.
I. I shall consider what it is to repent ; or what
is implied in true repentance.
This I shall endeavor to explain, by taking into
consideration the object of it ; the exercises of heart
implied in it ; and the principle from which these
exercises proceed. As to the object of true repent-
ance, or the thing repented of;
1. This is ^irz. Persons may repent of their con-
duct when it has not been sinful ; or when it is not
considered by them in that light. A man may re-
pent of a generous action — an instance of kindness
toward his neighbor, when it meets Vv ith an ungrate-
ful reception, or an unsuitable return. Thus David
seems to have repented of his kindness to Nabal,
when he said, " Surely in vain have I kept all that
this fellow hath in the wilderness, so that nothing
was missing of all that pertained to him ; and he
hath requited me evil for good." Or, one may re-
pent of an undertaking or piece of labor, when it
appears not likely to answer the end proposed.
Thus, speaking after the manner of men, God is
said to have repented that he had made man upon
the earth. Men often repent of whsX they ha^'e been
508 Repentance, Conversion, [Ser. XVII.
doing, merely because it has proved unsuccessful ;
or because the profit has not been equal to the labor
and expense. But the repentance of a sinner,
spoken of in scripture as connected with salvation,
always means repentance of sin.
2. It is to he observed that in true repentance,
sin is repented of on account of its sinfulness. A
man may repent of that M'hich he sees and knows to
be wrong ; while yet he repents merely because of
the imprudence of it, and not because of its iniquity.
His regret and remorse may be only on account of
the hurt he may have done himself, and not at all on
account of the moral evil of his conduct. But in
true repentance sin is repented of as sin.
3. It is necessary that the evil of sin should be
seen, and that it should be repented of, particularly
as it is against God. An action may be w rong, and
may be seen to be so, and be repented of as such, in
other respects besides this, of its being a violation of
the divine la^v, and a disregard of the divine authori-
ty. Persons may repent of having treated their
neighbors and friends injuriously, when a sense of
the ^vil they have done extends no further ; and they
have no apprehension of having dishonored or offend-
ed their Creator. If tlie Most High should say to
them, as he said to his people of old, " Ye have
robbed me ;" they w^ould readily reply, as that peo-
ple did, " Wherein have we robbed thee ?" They
do not imagine that they ha-v^e done God any injury,
or ever meant to do him any. But the great evil of
all the unrighteousness, as well as ungodliness of
.men, consists in the disrespect shown to the supreme
Governor cf the world, and the reproach cast upon
his great and holy name. And a conviction of this,
is A'i.hat principally aHectsthe heart of a true penitent,
and fills it v ith biiter remorse. " Against tbee, thee
OKLY have I sinned;" was the confession of David
Ser. XVII.] and Pardon. 309
in his penitential Psalm. Nor is any repentance gen-
uine and saving, but what implies this apprehen-
sion and sense of the great evil of sin. Hence the
apostle Paul describes that repentance which he tes-
tified and urged wherever he preached, as being re-
pentance to^vard God.
4. It ought further to be observed, respecting the
object of repentance, that it is not some one sin only,
but all sin. I mean all one's own sins. Not that
whenever a sinner truly repents, he repents of e\'ery
sinful acli, and omission, which he has ever been
guilty of in the whole course of his life, particularly
considered. This is impossible. Not half of these
is any one able to recollect. But what I mean is,
that a true penitent repents of all his sins in general ;
and of every instance of iniquity in paiticular, as
far as he can remember it, and is conscious of its
being such. If in any one thing a person remem-
bers to have done wrong, and does not repent of it,
this is a certain evidence that no part of his repent-
ance is genuine. It is the doctrine of the apostle
James, " Whosoever shall keep the whole law, and
yet offend in one point, he is guilty of all :" because
the same divine authority that forbids one sin, equal-
ly forbids another also. And for the same reason it
holds true, that if a man should seem to repent of all
his known sins but one, while of that he hath no re-
pentance, he doth not truly repent of an)'-.
5. In explaining the object of repentance, it ought
to be particularly observed, that original sin must be
repeated of, as well as actual sins.
By original sin, I do not mean the act of Adam in
eating the forbidden fruit ; but the sinfulness of our
nature, which we brought into the world with us.
A man, though he may feel humiliation and shame
on account of the wicked conduct of another, wlio
is nearly related to him, or from whom he proceeded ;
310 Repentance y Conversion, [Ser. XVII.
yet it seems naturally impossible that one should
have all the feelings, which are implied in the proper
idea of repentance, on account of any besides his own
personal sins. But I see no difficulty in supposing
that a person may as truly repent of heart-sins, as
sins of life ; and of a depraved nature, as well- as of
evil thoughts, volitions, and desires. And that Da-
vid's repentance was thus deep, we are plainly led to
believe by his confession, Psal. li. 5, " Behold, I
was shapen in iniquity, and in sin did my mother
conceive me." It is also evident that Solomon con-
sidered a conviction and sense of depravity of nature,
as being essential to that repentance, without which
a sinner can have no reasonable hope of pardoning
mercy. This appears evident from his prayer at the
dedication of the temple, recorded in the eighth
chapter of the first book of Kings. " What sup-
plication," says he, " shall be made by any man,
or by all thy people Israel, who shall know every
man the plague of his ow?i heart, and shall spread
forth his hands toward this house ; then hear thou
in heaven thy dwelling place, and forgive." And
indeed, it seems plainly impossible that a person
should have that self-abasement and self-condemna-
tion which true repentance implies, merely from see-
ing the evil of particulaj- actions, or transient ex-
ercises, without having a sense of that depravity of
his nature, Avhich alone can constitute a permanently
wicked character.
Having considered what sinners must repent of,
we will next make some inquiry concerning those
exercises and affections of heart, which are implied
in true repentance. These are, sorrow, shame, self-
condemnation, hatred of sin, and sincere purposes
to forsake it, and desires to be delivered from it.
1. True repentance implies grief and sorrow^ for
one's sins. David says, Psal. xxxviii. 3 — 6, " There
is no soundness in my flesh because of thine anger,
Ser. XVIl] and Pardon, 311
neither is there any rest in my bones because of my
sin. For mine iniquities are gone over mine head ;
as a heavy burden they are too heavy for me. — I am
troubled ; I am bowed down greatly ; I go mourning
all the day long." And ver. 18, "I will declare
mine iniquity ; I will be sorry for my sin."
2. Shame, is essential to true repentance. Psal.
xliv. 15, ** My confusion is continually before
me, and the shame of my face hath covered me."
Jer. xxxi. 19, " Surely after that I was turned, I re-
pented, and after that I Avas instructed, I smote upon
my thigh : I was ashamed, yea, even confounded,
because I did bear the reproach of my youth."
And chap. iii. 25, " We lie down in our shame, and
our confusion covereth us ; for Ave have sinned
against the Lord our God."
3. Self-condemnation is implied in true repent-
ance. See Lev. xxvi. 41, "If then their uncir-
cumcised heart be humbled, and they then accept the
punishment of their iniquity ; tlien will I remember
my covenant," &c. See also 1 Cor. xi. 31, " If we
would judge ourselves, we should not be judged."
Thus the penitent thief upon the cross condemn-
ed himself, saying to his fellow, who scoffed at Christ,
*' Dost thou not fear God, seeing thou art in the
same condemnation ? and we indeed justly ; for we
receive the due reward of our evil deeds." Every
sinner who truly repents, is brought to see the justice
of God in condemning him, and heartily to approve
of the sentence of condemnation passed upon him.
4. True repentance implies hatj-ed of sin, and
turning from it in heart, Avith a sincere desire and
fixed pui-pose to keep the divine law for the time to
come. This seems to be what the apostle means
by it, when he says, " Godly sorrow worketh repent-
ance to salvation, not to be rei>ented of. " He is
512 Repentance, Cojivcrsion, [Ser. XVIL
there telling the Corinthians what he had heard of the
good effects his former epistle had had upon them.
In the following verse he says, " For behold, this
self same thing, that ye sorrowed 'after a godly sort,
what carefulness it wrought in you, yea, what cleai'-
ing of yourselves, yea, what indignation, yea, what
fear, yea, what vehement desire, yea, what zeal." In
vain is that repentance which does not imply a sin-
cere desire and fixed purpose of amendment ; or
which is not followed with a lasting reformation.
As to the motives and principles of true repent-
ance, I obsei-ve,
1. That it doth not proceed merely from a slavish
fear of punishment. A disobedient servant will
profess to be sorry for his faults, and will readily
promise to do better, when under the rod, or when
threatened with severe correction : and in like man-
ner a sinner, when destruction from God is a terror
to him, will confess and promise, and feel a kind of
sorrow for what he has done or neglected to do, and
may ha^e some serious thoughts of doing better.
Tliis hath been commonly called legal repentance,
because it is owing altogether to the terror of the di^
vine law, and the fearful apprehension of the \vTatll
to come thence arising:.
2. It ought to be observed, that true repentance',
doth not originate from mercenary hopes of heaven ;:,
or from a belief of God's electing love and pardon-
ing grace. Something like repentance, in all the
forementioned parts and exercises of it, may arise
entirely from a persuasion that one is an object of
God's peculiar favor, and a subject of his distin-
guishing mercy. There is hardly any one so totally
destitute of natural gratitude, as not to feel some
grief and sorrow, shame and self-condemnation, for
ati'ocious offences committed against a kind friend
and great benefactor, Avhen a remembrance of his
Scr. XVII.] and Pardun. 313
generous benefits is fresh ^n mind. Thus, Mhen
David had spared the life of Saul, having had a fair
opportunity to have slain him while he and all his
life-guard were soundly sleeping in the cave ; Saul,
on being certified of it, said, " I have sinned : re-
turn, my son David ; for I will no more do thee
harm, because my soul v/as precious in thy sight
this day. Behold, I have played the fool, and ha^'e
erred exceedingl). " So, an unregenerate sinner
will naturally feel a kind of repentance towai'd God,
\v\\G\\ he is made to entertain a strong belief of his
special love and mere}' towards him. There is no
VLtQiX of a new heart in order to this ; nor w ill anoth.er
spirit be produced in the carnal mind, by any re-
morse arising from such interested motives.
Indeed, a sense of God's goodness toward them,
increases godly sorrow in true penitents, and makes
them appear more vile in their own eyes. This is
agreeable to vvhat is said in Ezek. xvi. &o, " That
thou mayest remember, and be confounded, and nev-
.er open thy mouth any more because of thy shame,
when I am pacified toward thee for all that thoii hast
done, saith the Lord God." An apprehension of
pardoning mercy is not necessary, however, in order
to the first feelings of true repentance. Nor is that
a repentance unto salvation, which is the fruit of no-
thing more than a belief that one's sins already are,
or ever will be forgiven. But,
3. Trup repentance arises from disinterested io\'e
to God : a foundation for which is laid in the soul
by the renewing of the Holy Ghost. When the
stony heart is taken out of one's flesh, and a heart of
flesh is given, he will repent, not merely as Ahab did at
the threatening of Elijah ; nor merely as Saul repent-
ed because of the kindness of David : he will feel
an ultimate concern for the honor of God, and an
ingenuous sorrow and grief for all that he has done
to his offence and displeasure ; whether he believes
Qq
314 Repentance^ Con'oersion, [Ser. XVII.
that God is pacified toward him or not. When one
is created after God in righteousness and true holi-
ness, he will hate sin, and resolve to forsake the
ways of it, from that principle, and not merely from
a principle of self-love.
IT. We now proceed to consider what it is to be
converted.
Conversion is often spoken of in such a general
sense as to comprehend repentance. Most common-
ly, by being converted is meant, the whole change
in a sinner when he is turned from sin to holiness
in heart and life : and the word repentance is also
sometimes to be understood in the same extensive
signification. But ^vhen both these expressions are
used together, in the m.anner which the apostle uses
them in our text, it secm.s necessary to limit the
meaning of both of them, so far as that they may
communicate ideas somewhat different and distinct.
By being converted, I suppose Peter here means
the same, as being persuaded to embrace the gospel.
He was addressing himself to some of those who had
been concerned in the crucifixion of Christ : who,
by their clamorous importunity had constrained the
Roman governor, contrary to his ovni opinion and
desire, to pass the sentence of death upon Jesus;
and ^vho, when Pilate washed his hands before them,
siiying, " I am innocent of the blood of this just
person, see ye to it ;" answered boldly, " His blood
be on us, and on our children." The apostle, there-
ffjre, taking advantage of the consternation excited in
these men by a notable miracle wrought in the name
oF Jesus of Nazareth, counsels them to repent of this,
and all their other sins, and to be converted. That
is, to give up their prejudices against Christ, and
become his disciples : to receive him as their prom-
ised Messiah, and return to the Holy One of Israel,
through him looking for pardon and salvation on ac
Ser. XVII.] a7id Pardon, 315
count of his atonement and righteousness alone.
And a conversion essentially similar to this, is ne-
cessary in the case of every sinner, in order to for-
giveness and justification before God. Here then,
more particularly,
1. When persons are converted, they return to
God, as their rightful supreme Lord.
The carnal mind of man, as born of the flesh, we
are told, " is enmity against God ; for it is not sub-
ject to the law of God, neither indeed can be." But
in conversion, implying regeneration, the minds of
persons are altered in this respect. They become
friendly to God — to his sovereignty, law, and govern-
ment : are made \villing to be under his command,
and at the disposal of his Providence in all things ;
to be dependant upon his free grace, and to give un-
to him the glory due to his great and holy name.
Col. i. 21, " And you, that were sometime aliena-
ted, and enemies in your mind by wicked works,
yet now hath he reconciled."
2. When persons are converted, they return to
God as their chief good : the centre and source of all
their happiness.
The Holy One of Israel says, Jer. ii. 13, "My
people have committed two evils : they have forsak-
en me, the fountain of living waters, and hewed them
out cisterns, broken cisterns, that can hold no
water." And that such is the folly of sinners gen-
erally, our Saviour has strikingly represented in his
parable of the prodigal; Luke xv. 11 — 16, "A
certain man had two sons : and the younger of them
said to his father, Father, give me the portion of
goods that falleth to me. And he divided unto thcni
his living. And not many days after, the younger
son" gathered all together, and took his journey into
a far country, and there wasted his substance \;ith
riotous living. And when he had spent all, there
316 Repentafjve, Conversion, [Ser. XVII,
arose a mighty famine in that land ; and he began to
be in want. And he Avent and joined himself to a
citizen of that country ; and he sent him into his
fields to feed swine. And he would fain have filled
his belly with the husks that the swine did eat : and
no man gave unto him." This is a fit illustration of
the conduct and condition, not only of the Gentile
world, but of every unregenerate sinner. Man is
naturally disposed to set up a divided and separate
interest of his own, as his ultimate object of pursuit ;
and to seek happiness independently of God, and at
a distance from him.
Now, the conversion of a sinner, is his being
brought to see that in the service and enjoyment of
God, is the only real freedom, and soul- satisfying
happiness ; and his returning to him, with these
views and expectations. Thus, wlien the prodigal
came to himself, he said ; " How many hired ser-
vants of my father's have bread enough, and to spare,
and I perish v.ith hunger ! I will arise, and go to my
flither."
3. When persons are converted, they receive
Christ as their Saviour, and put their trust in him as
an all-sufficient Mediator between God and them.
In John xiv. 6, we are told Jesus said to his disci-
ples, " I am the way, and the truth and the life ;
no man cometh unto the Father but by me." And
it is spoken of as the sum of the gospel report, 2
Cor. V. 19, "• To M'it, that God was in Christ re-
conciiing the world unto himself, not imputing their
trespasses unto them." It is also said of Christ,
Heb. vii. 25, " He is able to save them to the utter-
most that corne unto God by him." Tliere is no
such thing as a sinner's finding rest for his soul, on
good grounds, but by coming to Christ, and through
him to the Father. If M-e would not have our hearts
troubled, respecting pardon and peace, it is not
enough to believe in God ; we must believe also in
Ser. XVII. ] and Pardon. 5l7
Christ. A saving conversion implies the latter, as
well as the former.
4. It ought ever to be remembered, that when
persons are converted, the change of heart, will be
followed by a lasting change of life, from sin to ho-
liness.
" I thought on my ways," says David, appealing
to God, " and turned my feet unto thy testimonies ;
I made haste and delayed not to keep thy command-
ments." It is said, Isa. Iv. 7, " Let the wicked
forsake his ivay^ and the unrighteous man his
thoughts : and let him return unto the Lord, and he
will have mercy upon him." And Ezek. xxxiii. 11,
*' Turn ye, turn ye from your evil %vays ; for why
will ye die ?"
As a mere external reformation, w ithout a change
of heart, is not that conversion wiiich will save men ;
so no supposed change of heart, which is not pro-
ductive of a religious and virtuous course of life, is
a true conversion.
III. I am next to speak of the manner in wliich
th^ sins of sincere penitents and true converts, are
or will be blotted out.
The blotting out of sins, is a figurative mode of
expression ; alluding to the erasement or crossing of
book accounts when they are balanced. It supposes,
speaking after the manner of men, that God keeps a
book, in which he sets down aii the sins of every
person ; and that when any one repents, and turns
from the way of transgressors, this book account
against him is crossed, so that it can never more be
read. And it is certain that God keeps as exact a
remembrance of the actions of men as if they were all
literally written down in a book : but Ave are not
to suppose that the iniquities of persons, when they
repent, are so blotted out that God cannot read them,
318 Repentance y Conijersion, [Ser. XVII.
or no longer has them in remembrance. This is
impossible. An omniscient being must be suppos-
ed to know all things past, as perfectly as the pres-
ent. All that can be meant by God's blotting out
sins, is his granting a gracious pardon of them. He
may forgive, but never can forget, what has been
amiss in us. We often read of his pardoning sins ;
by which we are to understand, his remitting the
punishment of them, in whole or in part : and this,
as far as he does it, is as effectual a security from
his wrath on account of them, as if they were actu-
ally blotted out of his remembrance. Those iniqui-
ties of men which God hath fully forgiven, will nev-
er be brought into judgment against them, as matter
of condemnation, any more than if they were en-
tirely forgotten ; or than if they had never been.
Hence he says, Isa. xliv. 22, " I have blotted out,
as a thick cloud, thy transgressions, and, as a cloud,
thy sins." And Jer. 1. 20, " In those days, and in
that time, the iniquity of Jacob shall be sought for,
and there shall be none ; and the sins of Judah, and
they shall not be found : for I will pardon them
whom I reserve." And hence it is said, Micah, vii.
18, 19, " Who is a God like unto thee, that pardon-
eth iniquity, and passeth by the transgression of the
remnant of his heritage ? he retaineth not his anger
for ever, because he delighteth in mercy. He will
turn again, he 'will have compassion upon us ; he
will subdue our iniquities : and thou wilt cast all
our sins into the depths of the sea." When sins
are entirely forf,>i\ en of God, it is, with respect to
their ever rising up to the hurt of the sinner, as if
they were buried in everlasting oblivion.
Let us now consider ivben, the sins of those who
repent and are converted, will be thus blotted out.
In some places the pardon of men is promised them,
immediately on their repentance and conversion.
Respecting the seed of Jacob as a nation, God says,
2 Chron. vii. 14, " If my people, which is called by
Ser. XVII.] and Pardon. 319
my name, shall humble themselves, and pray, and
seek my face, and turn from their kicked ways ; then
will I hear from heaven, and will forgive their sin,
and will heal their land." The pardon of individu-
als is also sometimes spoken of as what had already
been granted. See Matt. ix. 2, " Son be of good
cheer, thy sins are forgiven thee." Luke vii. 47,
" Her si^s which are many are forgiven." And
Eph. iv. 32, *' Forgiving one another, even as God
for Christ's sake hath forgiven you." It is likewise
said, " He that believeth, hath everlasting life, and
shall not come into condemnation." And, ''There
is now no condemnation to them who are in Christ
Jesus, who walk not after the flesh, but after the
Spirit."
By a sinful nation's being forgiven, on repentance
and a reformation, we are to understand the remission
of certain public judgments, with which it had been
threatened. By the forgiveness of particular sinners,
immediately on their conversion, by repentance and
faith in Christ, is to be understood, their being de-
livered from the wrath to come, or secured, by the
promises of the gospel, from eternal punishment.
Not that they are so fully forgiven, but that they may
be punished in the life which now is, both for their
past and their future sins. Job says to God, " Thou
Avritest bitter things against me, and makest me to
possess the iniquities of my youth." And this is
the case, undoubtedly, with many good men. When
David was brought to repentance, and said, " I
have sinned against the Lord;" Nathan said unto
him, " The Lord hath put aAAay thy sin ; thou shalt
not die. Howbeit, because by this deed thou hast
given great occasion to the enemies of the Lord to
pkispheme, the child that is born unto thee shall
surely die." A\'^hich punishment, and the others be-
fore denounced, were inflicted upon him with unabat-
ed severity, notwithstanding his sin was put away,
as to the }:)enalty which was its capital and full desert.
^20 JRepentance, Conversion^ [Scr. XVlL
Hezekiah likewise, because his heart was lifted up,
and he rendered not again according to the benefits
done him, was sorely visited and terribly threatened,
though he had long been eminently pious. And
the apostle Paul, when reproving the Corinthians
for their scandalous attendance on the Lord's sup-
per, says to them ; " For this cause many are weak
and sickly among you, and many sleep. For if we
would judge ourselves, we should not be judged.
But when we are judged, we are chastened of the
Lord, that we should not be condemned with the
world."
True penitents and believers are not under the
curse of the law, but under a covenant of grace : a
covenant according to which they are out of danger
of the condemnation of the \vicked, and their final
salvation is secured. Nevertheless, they are not so
forgiven as that their transgressions may not be yet
visited with the rod, in this world, and their iniquity
with stripes.
But in our text it is said, '■'■ Repent and be con-
verted tliat your sins may be blotted out, ivhen the
times of refreshing shall come from the presence of
the LorcL''^ What are \ve to understand by those
times 1
Some understand by them, the times of the more
full pouring out of the Divine Spirit under the gos-
pel dispensation : and some, the times of Avrath and
destruction which would soon come upon Jerusalem,
and upon the persecuting Jews in general ; which
v.ould be times of a short relief and rofreshing to
the persecuted christians.
But, though these might, with some propriety, be
spoken of as refreshing times to the suffering disciples
of Christ, it appears from what follows, that the
apostle had an ultimate reference to a more distant
day; even the day of final retribution. "When
the times of refreshing shall come from the presence
cf the Lord ; And he shall send Jesus Christ, who
Ser. XVil.] and Pardon. 321
before was preached unto you, whom the heavens
must receive until the times of restitution," (or ful-
filment) " of all things, which God hath spoken by
the mouth of all his prophets, since the world
began."
At the day of judgment, the sins of those who
shall then appear to have truly repented, and been
converted to the obedience of the gospel, will be
blotted out, more fully than they e^ er ai-e in this
world. All such will then be openly acquitted from
the whole curse of the law ; and will have an everlast-
ing deliverance from all the penal and unhappy conse-
quences of original and actual sin.
It was proposed, in the last placcj to consider,
what is the duty of sinners, relative to their repent-
ance and conversion ; since these are made matters
of exhortation and command to them. And here,
1. We are to understand, undoubtedly, that it is
the duty of all to whom the overtures of salvation
are made, immediately to repent of their sins, and
turn from them to God, in the way that he offers
pardoning mercy.
Many are ready to argue that since repentance and
faith are the gifts of God, and not in the power of
sinners so long as they are in a state of unregeneracy ;
the only duty at pesent incumbent on them respect-
ing these matters, is to be in the use of those outwai'd
means, whereby saving grace is ordinarily communi-
cated to the souls of men. That such exercises of
heart as imply real holiness, cannot reasonably be
required of them while unrenewed. But, that the
inspired preachers of Christianity thought otherwise,
is very obvious. Their first exhortation to sinners
was, " Repent, and believe the gospel." " Repent,
and be converted. " And if any at all delayed repent-
ing sincerely, and becoming true christians, those
preachers evidently considered them as being alto-
R r
$22 Repentance, Conversion, [Ser. XVII.
gether criminal and without excuse. Our Saviour
himself severely upbraided those who had heard his
doctrines and seen his miracles, because they repent-
ed not : plainly telhng them that it would be more
tolerable in the day of judgment, for Tyre and Sidon,
and even for Sodom and Gomorrah, than for them.
As to the common objection, that to command or
exhort men to repent with godly sorrow, and believe
to the saving of the soul, while they are unregene-
rate, is unreasonable ; and that to condemn them for
not doing so is unjust, because a compliance with
such requisitions is not in their power : to this the
answer is, that all the reason they cannot do these
things, is their not being so disposed ; or their not
ha\ung an honest and good heart : and that what men
could do if they woulcl, or if it were not for the wick-
edness of their hearts, they may reasonably be re-
quired to do, and may justly be condemned for not
doing. This was the way which our Saviour took,
to stop the mouths of such objectors. He said to
the unbelieving Jews, " Ye %vill not come unto me
that ye might have life." And to the city of Jeru-
salem, when abandoned to destruction ; " How often
would I have gathered thy children together, even as
a hen gathereth her chickens under her wings, and ye
Toould not.^'' And again ; " He that believeth not is
condemned already, because he hath not believed in
the name of the only begotten Son of God. And
this is the condemnation, that light is come into the
world, and men loved darkness rather than light,
because their deeds were evil."
But it may be said, To call upon sinners to re-
pent and believe, or to be converted, when it is im-
possible they should do these things, let this impos-
sibility be owing to what it will, is in vain, and can
do no good. Is it not better to tell the unconverted
of things which the}- can do ; and to give them di-
rections and exhortations with \\'hich they may pos-
sibly be persuaded to comply .^
Ser. XVII.] md Pardon. 323
To this it is answered : Though no preaching will
be of any avail for the conversion of sinners, without
the special grace of God ; yet, under that preaching
which has a tendency to convince them of their
duty and their sin, we have more reason to expect
this divine grace, than under that which rather tends
to strengthen their self-deception, and to shut out
more entirely the light of genuine conviction. To
urge on the unregenerate only the externals of reli-
gion, is the direct way to make them think that all
their duty consists in the performance of these : and,
consequently, to build them up upon the rotten foun-
dation of self-righteousness and dead works. On
the contrary, the method taken by our Saviour and
his apostles, of urging sincere repentance and saving
faith, as the immediate duty of unbelieving and im-
penitent sinners ; and insisting upon their utter inex-
cusableness in the neglect of these, has a natural
tendency to cast down self-righteous imaginations,
and to make men sensible of the necessity of renew-
ing grace, and of an interest in tlie righteousness of
Christ. Yet,
2. It is nevertheless the duty of the unconverted
to be in the diligent use of the outward and ordinary
means of conversion ; and to this they should be
exhorted.
As, on the one hand, some imagine that nothing
more than external duties can reasonably be urged
upon the unregenerate ; so, on the contrary, others
seem to suppose that no directions are to be given
them, except to be perfect, or to repent and believe
the gospel. But this last opinion, as well as the
first, appears to me unfounded, either in reason or
scripture. If it be the duty of sinners to repent, it
is their duty to endeavor to know what they have to
repent of. If it be their duty to believe the gospel,
it must be their duty to be in the use of proper
means to understand the import of the gospel, and
324 Repentance y Conversion, [Ser. XVII, •
the evidences of its truth. Accordingly, in the Old
Testament, impenitent sinners ^re exhorted to con-
sider their ivays : and in the New, unbelievers are
directed to search the scriptures.
We will now conclude with some application of
our subject.
1. From the explanation now given of repentance
and conversion, false converts may be undeceived ;
and all should be cautioned not to lay hold on a hope,
upon slender and insufficient evidence.
There are many ways in which persons may vainly
flatter themselves that they have experienced a sav-
ing change. Some may rest in a mere external
reformation. They have forsaken former gi^oss ways
of sin, and are become constant in those religious
duties which they once carelessly neglected ; and
this they may take to be conversion. Others have
been under fearful apprehensions of devouring fire
and everlasting burnings ; but, in the midst of their
greatest terrors, perhaps some comfortable text of
scripture came suddenly into their mind, such as,
" Son, be of good cheer, thy sins are forgiven thee ; "
or, " Fear not, — it is your Father's good pleasure
to give you the kingdom ;" or by some other means
a confident persuasion \\2& given them of God's
electing love and pardoning mercy, which filled them
with joy and comfort ; and, of course, with repent-
ance, and purposes of new obedience ; but all from
the old native principle of self-love. In such w^ays,
thousands and ten thousands have probably been
deceived, and have gone down to the grave with a
lie in their right hand.
Think not tiiat you have experienced repentance
unto salvation, unless you have had that sorrow for
sin and hatred of it, which did not begin with loving
God because of an apprehension of his being pacified
toward you ; or of 3'our being chosen of him as a
Ser. XVIL] and Pardon. 325
vessel of mercy, and an heir of gloiy. Think not
that you aie converted, unless you have had a change
of heart, as well as of life. Unless you have cordially
turned to God as your rightful Lord ; being recon-
ciled to his law and government, and to the absolute
sovereignty of his Providence and grace. Unless
you love God for what he is in himself, and have re-
turned to him as your chief good ; being able truly
to say to him with the psalmist, " Whom have I in
heaven but thee ? and none upon earth do I desire
besides thee." Nor unless you have trusted in Christ,
as the only way to the Father ; relying upon him
alone, as the meritorious ground of hope toward God.
Nor unless you live by faith on the Son of God,
have learnt of him, and bring forth fruits meet for
repentance.
2. It may be seen from our subject, that the in-
ducement set before sinners in the gospel, to repent
and be converted, is infinitely weighty and powerful.
How great, how necessary, how iijfinitely important
a thing must it be, to have your sins so blotted out,
that they M'ill not be brought in against you, to your
everlasting condemnation, when the books shall be
opened in the day of judgment !
3. The greatest of sinners may hence see that there
is hope in their case. The crucifiers of their Saviour
were taught to entertain a hope that their sins might
be blotted out ; and thousands of them were pricked
in their heart, converted and saved. Christ is exalt-
ed to give repentance, and remission of sins. " He
that covereth his sins shall not prosper : but whoso
confesseth and forsaketh them shall have mercy."
SERMON XVIII.
ON SAVING FAITH IN JESUS CHRIST,
JOHN VI. 29.
This is the iv6rk of God, that ye believe on him nvhom he hath
sent.
OOME would have ministers preach only
on plain practical subjects, and not trouble their
unlearned hearers with controverted points of doc-
trine. And undoubtedly it is true, that things which
" come home to men's business and bosoms," are
more suitable for the pulpit, than matters of mere
speculation. But practical subjects, are not all of
equal importance. People should be instructed in
every duty required of them in God's perfect law ;
but it most of all concerns them to be rightly inform-
ed respecting that duty which is made absolutely ne-
cessary to their salvation, in the gospel of his grace.
*' What must I do to be saved ?" is the all-import-
ant question for a sinner. And to this question, the
all-comprehensive answer is given, by our great
Teacher, in the words now to be insisted on.
The preceding part of the chapter contains an ac-
count of Christ's feeding about five thousand men,
with only five loaves of bread and two small fishes.
By this miracle, these men were impressed with a
328 Saving Faith in Christ. [Ser. XVIlt
strong persuasion of his being that great temporal
dehverer of the Jews, of whom they were then in
impatient expectation ; probably, as it convinced
them of his power easily to support numerous armies,
and to conquer the world. Accordingly, they were
about to take him, in a violent and tumultuous man-
ner, and proclaim him their king. Which, when
Jesus perceived, he withdrew secretly from them to
a mountain himself alone : and at night, his disciples
having attempted to cross the sea of Galilee, and be-
ing in imminent danger by reason of a tempestuous
wind, he went to them walking on the waves ; and
having stilled the storm, they soon landed together
on the opposite shore. The next day, when the
multitude, who saw the disciples depart without him,
and knew of no vessel in which he could have fol-
lowed them, had searched long for him on the other
side, they took shipping and crossed likewise to Ca-
pernaum : where, une:K.pectedly finding him with
his disciples, they said unto him, " Rabbi, when
earnest thou hither ?" But instead of gi'atifying their
curiosity in regard to the time or manner of his com-
ing, our Saviour rather reproved them for their un-
worthy and carnal motives, in pursuing him with so
much anxiety. " Jesus answered them and said^
Verily, verily, I say unto you, ye seek me, not be-
cause ye saw the miracles, but because ye did eat of
the loaves and were filled. Labor nOt for the meat
which perisheth, but for that meat which endureth
unto everlasting life." Hereupon, willing perhaps
to justify themselves, they said unto him, " What
shall we do, that we might work the works of God ?"
To which question, v/ith whatever views it might be
asked, our Lord gave a serious and direct reply.
*' Jesus answered and said unto them. This is the work
of God ^ that ye beliei^e on him inhotn he hath sent. ''^
By him whom God hath sent, it is plain, our Sa-
viour means himself. The only things which need
explanation in the words, are therefore these two ;
Ser. XVIII.] Saving Faith in Christ. 3^9
\Vliat is implied in Ixjlieving tnily on Jesus
Christ. And,
How we are to understand that this is the work
of God.
These, accordingly, will be the heads of the
ensuing discourse.
I. What it is truly to believe on the Lord Je^us
Christ, I shall endeavor particularly to explain.
There are several things necessary to be believed
concerning Christ ; and there is a peculiar manner
of believing these things, Avhich is essential to saving-
faith. ^Vith respect to the former — the things to
be believed concerning our Saviour ;
1. It is necessaiy that we should have a right
belief respecting his glorious and wonderful person.
More particularly, that he is truly a Divine person,
must be believed. The proper Divinity of Christ,
is many ways, very expressly taught in the holy
scriptures. He is often spoken of as the Son of
God, in a manner peculiar to himself, and inapplica-
ble to any created being. He is called God's only
begotten Son. He is said to be the brightness of the
Father's glory ; and the express im-age of his person.
Yea, we are told that " He was in the beginning
with God, and was God." That "In him dwell-
ethallthe fulness of the God-head." That " He is
over all, God blessed for ever more." The incom-
municable perfections, and the most peculiar -works
of God, are also ascribed to him, and claimed by
him. He is acknowledged to be omniscient by the
apostle Peter ; Johnxxi. 17, " Lord, thou knowest
all things ; thou knowest that I love thee." He
speaks of himself as omnipresent. Matt, xviii. 20,
" Where two or three are gathered together in my
name, there am I in the midst of them." And Matt,
xxviii. 19, 20, " Go ye and teach all nations, bap-
S s
o30 Sauhig Faith in Christ, [Ser. XVIIL
tizing them in the name of the Father, and of the
Son, and of the Holy Ghost; teaching them to observe
all things whatsoever I have commanded you ; and,
lo, I am with you ahvay, even to the end of the
world." He is spoken of as being eternal and im-
mutable ; Heb. vii. 3, " Having neither beginning
of days, nor end of life." And chap. xiii. 8, " Je-
sus Clirist, the same yesterday, and to-day, and for
ever." He says, " What things soever the Father
doeth, these also doeth the Son ;" John v. 19. And
ver. 21, 22, 23, " For as the Father raiseth up the
dead, and quickeneth them ; even so the Son quick -
eneth whom he will. For the Father judgeth no
man ; but luith committed all judgment unto the
Son ; that all men should honor the Son, even as they
honor the Father." And it is said, Col. i. 16, 17,
" By him were all things created, that are in heaven,
and that are in the earth, visible and invisible ; wheth-
er they be thrones, or dominions or principalities,
or powers ; ail things were created by him, and for
him ; and he is before all things, and by him all
things consist." And as the peculiar perfections
and ^vo^ks of God are ascribed to Christ, so that
adoration which is due to God alone, is command-
ed to be rendered to him ; Heb. i. 6, " When he
bringeth in the first begotten into the world, he
saith, And let all the angels of God worship him."
Thus evident is it, that if we have a true belief
concerning Christ, according to the scriptures, we
must believe him truly a Divine person ; the second
person in the eternal Trinit} %
Some are so liberal, that they allow us to have as
low, or as high an opinion as we please of the Sav-
iour of the world, without at all endangering our
salvation. An English divine, a volume of whose
sermons has lately passed through several American
editions, says, " Give me but the fact that Christ is
the resurrection and the life, and explain it how you
will. Give me but this single truth, that eternal
Ser. XVIII.] Saising Faith in Christ. 531
LIFE is the gift of God through Jesus Christ our
Lord and Saviour, and I shall be perfectly easy with
respect to the contrary opinions which are entertained
about the dignity of Christ ; about his nature, person
and offices. — Call him, if you please, simply a ma?i,
endowed with extraordinary powers ; or call him a
super-angelic being, who appeared in human nature
for accomphshing our salvation ; or say, (if you can
admit a tliought so shockingly absurd) that it was the
second of three co-equal persons in the God-head,
forming one person, with a human soul, that came
down from heaven, and suffered and died upon the
cross. — I shall think such differences of little mo-
ment, provided the fact be allowed, that Clirist did
rise from the dead, and will raise us from the dead ;
and that all righteous penitents will, through God's
grace in him, be accepted and made happy for ever."^-
But I do not find that this ailicle of our faith is
represented in the New-Testament, as a matter of so
much indifference. Paul counted all things but loss
for tlie true knowledge of Christ Jesus his Lord.
Peter foretels that there shall be false teachers among
christians, " who privily shall bring in damnable
heresies, even denying the Lord that bought them,
and bring upon themselves swift destruction." And
John says, in his first epistle, " He that believeth
not God hath made him a liar, because he believeth
not the record that God gave of his Son." And
near the conclusion of his gospel he says, " Many
other signs truly did Jesus in the presence of his
disciples, which are not written in this book ; but
these are written that ye might believe that Jesus is
the Christ, the Son of God, and that believing ye
might have life tlirough his name." " What think
ye of Christ ?" ^vas l"us own question to the Phar-
isees. And to his disciples he said, " ^Vhom do
meii say that I, the Son of man, am ? On their an-
* Dr. Price.-
332 Sa'Ding Faith in Christ. [Ser. XVIII.
swering, Some say that thou art John the baptist ;
some say Elias ; and others, Jeremias, or one of the
prophets;" he puts the question to themselves,
*' But whom say ye that I am ?" Simon Peter an-
swered, " Thou ait Christ, the Son of the living
God. And Jesus said unto him, Blessed art thou
Simon Borjona ; for fiesh and blood hath not reveal-
ed it unto thee, but my Father which is in heaven.
And I say unto thee. Thou art Peter ; and upon this
rock will I build my church, and the gates of hell
shall not prevail against it. " The name, Peter, sig-
nifies a rock or stone : but it cannot be supposed,
consistently m ith reason, or scripture, that the person
of Peter \\ as the rock intended. He, surely, could
not bear the ^veight of the whole church of Christ in
ail ages, and be able to defend it against all the pow-
ers of darkness from the gates of hell. According-
ly, a more firm rock tlian the apostle Peter, or his
infallible successor, is often spoken of as the basis of
the christian church, and of tlie ctei^ual hopes of
fallen men. See Isa. xxviii. 16 , " Thus saith the
Lord God, Behold, I lay in Zion for a foundation, a
stone, a ti'ied stone, a precious coner. stone, a sure
foundation." See also the words of Peter himself
before the Jewish council, Actsiv. 10, 11, 12, " Be
it known unto you all, and to all the people of Israel,
that by the name of Jesus Christ of Nazareth, w^hom
ye crucified, vvhom God raised from the dead, even
by him doth this man stand before you whole. This
is the stone v.^iich was set at nought of you builders,
which is become the head of the corner. Neither is
there salvation in any other : for there is none other
name under heaven given among men Vv hereby we
must be saved." And Eph. ii. 19, 20, " Ye are
no more strangers and foreigners, but fellow-citizens
of the sairits, and of the household of God ; and are
built upon tl:e foundation of the apostles and proph-
ets, Jesus Christ himself being the chief corner
stone." When, therefore, Christ says, " Upon this
Ser. XVIII.] Samng Fahb in Chrht. 333
rock will I build my church," he must be understood
to mean, upon this article of faith which Peter had
then confessed, and not upon Peter himself.
Nor can it reasonably be supposed that our Sav-
iour would have said things, as he often did, which
were generally and naturally understood to be making
himself equal with God, had he not considered the
belief of his being really so, very necessaiy to be
inculcated. ^Vould he of whom the Father testified,
" My servant shall deal /?;7/^t7///y," have prejudiced
so many of his hearers, and prevented their conver-
sion, by insisting upon, or once insinuating, what he
Avell knew they accounted blasphemy, unless he had
viewed it as a point of fundamental importance ?
Some preachers may be fond of tlirowing out strange
things, \vhich, if true, are of little or no consequence ;
but this certainly ^vas not the manner of the Author
and Finisher of our faith. From his discourses
relative to this doctrine, therefore, we are led to con-
clude, not- only that it is a real truth, but a trutli
very essential to be known and believed in order to
the salvation of men.
But it is equally a plain doctrine of the gospel,
and equally an essential article of our faith, that
Christ was a real and proper man. 1 Cor. xv. 21,
22, " For since by man came death, by man came
also the resurrection of the dead. For, as in Adam
all die, so in Christ shall all be made alive." And ver.
47, " The first man is of the earth, earthy ; the sec-
ond man is the Lord from heaven." Phil. ii. 6, 7, 8,
" Who, being in the form of God, thought it not
robbery to be equal with God ; but made himself
of no reputation, and took upon him the form of a
servant, and was made in the likeness of men ; and
being found in fashion as a man^ he humbled him-
self and became obedient unto death, even the death
of the cross." 1 Tim. ii. 5, " There is one God,
and one Mediator between God and men, the man
Christ Jesus." And Heb. ii. 16, 17, ''For verily
334 Saiiing Faith in Christ. [Ser. XVIII.
he took not on him the nature of angels ; but he took
on him the seed of Abraham. Wherefore, it behov-
ed him in all things to be made like unto his breth-
ren.^''
Some, who would not be thought Arians, and who
acknowledge the proper Divinity of our Saviour, be-
lieve, nevertheless, that be existed, as a creature,
long before his incarnation : that he was the first of
all created beings, and far superior to the highest
angels. But how they can reconcile this idea of
him, with a belief of his proper humanity^ I do not
readily see. Surely, one who has nothing more of
manhood, than a mere animal body, is not a man, in
all things like his brethren : and it is not supposed,
1 presume, that Christ had a human soul, besides
his Divine, and super-angelic natures. In that case,
there must have been three distinct natures, in one
person.
That Christ was, and continues to be, a perfect
man, however, is the evident doctrine of the New-
Testament. And the belief of this, as wxU as of his
being truly God, is undoubtedly necessary in order
to our trusting in him as a suitable, or capable Re-
deemer of the souls of men.
2. To believe truly on him whom God hath sent,
we must have a right understanding and belief res-
pecting the design of his mission.
What that was he himself hath declared in general,
John iii. 17, " For God sent not his Son into the
world to condemn the world ; but that the world
throuf2:h him misht be saved." And with what sal-
vation, Ave are particularly informed m many other
places. See Matt. i. 21 — "He shall save his peo-
ple/ro»2 their sins. '^ 1 Thes. i. 10, " Even Jesus,
which delivered us from the Torath to come.''^ And
2 Tim. ii. 10, " That they may .obtain the salvation
which is in Christ Jesus, with eternal glory.''''
Ser. XVIII.] Savhig Faith in Christ. 335
The five thousand whom our Saviour miraculous-
ly fed, as related in the context, had difterent ideas
of this matter. They considered him only as a tem-
poral deliverer: and therefore, though they said,
" This is of a truth that prophet that should come
into the world," yet they were far from being true
believers in him.
To have saving faith in Christ, we must believe
that he was sent to obtain for lost men, a spiritual
and an eternal salvation : deliverance from sin and
hell, and the enjoyment of immortal happiness in the
kingdom of heaven.
3. It is necessary that we should have aright be-
lief concerning the way and manner, in which Christ
hath procured this salvation for us.
He hath done this, we are told, by obeying and
dying in our nature and stead. It is v^^ritten, " By
the obedience of one, shall many be made righteous."
It is written, " He was wounded for our transgres-
sions ; he was bruised for our iniquities ; the chas-
tisement of our peace was upon him, and with his
stripes we are healed." It is written, " Christ
hath redeemed us from the curse of the law, being
made a curse for us." It is written, "Now once,
in the end of the world, hath he appeared to put away
sin by the sacrifice of himself."
Here again, " The liberal man dcviseth liberal
things ;" and must do so to be consistent. The
learned divine before quoted, supposes it equally
immaterial ^vhat "sve believe concerning the w'ay of
our salvation, as concerning the person of our
Saviour. " Say," says he, " that Christ saves us
merely by being a messenger from God to reveal to
us eternal life, and to confer it upon us ; or say, on
the contrary, that he not only re'ueals to us eternal life,
and confers it upon us, but has obtained it for us by
oflering himself a propitiatory sacrifice on the cross,
and making satisfaction to the justice of the Deity
336 Sa'Ding Faith in €hrisu ,£Ser. XV III,
for our sins : — Is it not obvious, with respect to these
differences, that they affect not the doctrine itself of
our salvation by Christ ; and that however they are
determined, the foundation of our hopes remains
the same ?"
And indeed, if the glory of God were nothing to
be accounted of; if the honor of Christ were a
matter of no consequence, and if we might be happy
without seeing the glory of God in the face of Jesus
Christ, as well as with, this might be obvious. If
our escaping punishment, and obtaining a heaven
agreeable to the native wish of our hearts, were the
only things in the universe of any importance, it
would be very immaterial by whom we ^vere saved,
or how. In that case wt might well enough believe
and preach another gospel ; not much offensive to a
Jew, or Mahometan, or Pagan. In that case, " even
denying the Lord that bought us," would be no
damnable heresy. The foundation of our hopes
would still remain the same.
But God, though his name is love, is not so libei"-
al. "He cannot deny himself" Those whom he
would have to be saved, he would have come to the
knowledge of the truth, that his name may be glori-
fied. And all other beings in the universe would not
be perfectly satisfied, to see the guilty cleared, and
the rewards of the righteous given them, without
understanding upon v. hat grounds. The sufferings
of Christ, and the glory that should follow, are things,
vv'e are told, into ^vhich the angels desire to look.
We are also told, that when the Saviour of this ruin-
ed world was born, a multitude of the heavenly host
sang together, " Glory to God in the highest," as
well as, " on earth peace, good will towards men."
But that there may be the highest glory to God, or
any glory at all, in the salvation of sinners, it must
be seen that his grace is not exalted to the eternal
dishonor of his justice. "A just God, and a Sav-
iour," is the united name, in ^vhich he glories : and
Ser. XVIII.] Sailing Faith in Christ. 337
he would be known to all, in the former as well as m
the latter of these characters. Hence it was that he
set forth Christ to be a propitiation, through faith in
his blood for the remission of sins. This was done,
that he might be just, and be kno^vn to be so, while
he justifies transgressors, on their believing in Jesus.
*' For Christ is the end of the law for righteousness
to every one that believeth." But not so to unbe-
lievers. To any one who remains in total ignorance
or error concerning Christ, or concerning his atone-
ment, he is no end of the law at all. It is said, " If
righteousness came by the law, then Christ is dead in
vain;" but equally in vain would be his death, in
regard to the glory of God in the eyes of men,
if they were to be saved without seeing the ne-
cessity, or without understanding the nature, of that
satisfaction which was made to divine justice, by his
painful and ignominioiis sufferings.
For these reasons, undoubtedly it v/as, that the
apostles so strenuously insisted, in all their preaching,
on Christ crucified ; not>vithstanding they knew it
was "to the Jews a stumbling-block, and to the
Greeks foolishness." On non-essential points, they
fed those with milk who were unable to bear strong-
meat, and were very careful not to give Jew, or
Greek, or the church of God, any offence ; but, upon
this great article of salvation by the propitiatory sac-
rifice of God's only begotten Son, they determined
always to insist, let who would be offended.
4. I will only just observe further, that it is ne-
cessary to have a firm and full belief of the power
and willingness of Christ to save, all who are willing
to be saved by him, in every respect in which they
need salvatioH.
As to the all-sufficiency of his power ; see 1 Cor.
i. 30, " But of him are ye in Christ Jesus, who of
God is made unto us wisdom, and righteousness,
and sanctification, and redemption." Col. i. 19,
T t
338 Sailing Faith in Christ. [Ser. XVIII.
*' For it pleased the Father, that in him should all
fulness dwell." And Heb. vii. 25, " Wherefore he
is able also to save them to the uttermost that come
unto God by him."
As to his vv illingness to save any sinner who thus
comes ; see Matt. xi. 28, " Com.e unto me, all ye
that labor and are heavy laden, and I will give you
rest." And John vi. 37, " All that the Father giv-
eth me shall come to me ; and him that cometh to
me I will in no wise cast out."
And the truth, both of Christ's being able and
willing thus to save, is seen and relied upon by all
true believers. 1 Tim. i. 15, " This is a faithful
saying, and worthy of ail acceptation, that Christ Je-
sus came into the W'orld to save sinners ; of whom
I am chief." And 2 Tim. i. 12, " I know whom
I have believed, and I am persuaded that he is able
to keep that which I have committed unto him
against that day."
These are the things concerning Christ, necessa-
ry to be believed. But it must not be forgotten that
there is a peculiar manner of believing these things,
which is essential to saving faith.
It has been confidently asserted, indeed, by one
author, at least, that the faith by which we are jus-
tified, is a simple belief of the simple truth. He says,
*' Let us lay aside all questions about /^ow a man be-
lieves ; and let the only question be, What does he
believe ? Every one who believes the same truth
which the apostles believed, has equally precious faith
with them. He has unfeigned faith and shall assur-
edly be saved."*
But if we believe simply as the apostles did, or as
their I^ord taught them, I am persuaded we shall
not believe this doctrine. John says of Christ, " As
many as receiijed him, to them gave he power to be-
come the sons of God, even to them that believe on
* Mr. Sandeman.
Ser. XVIII.] Samng Faith in Christ. 339
his name." Paul tells us of the pious patriarchs,
" These all died in faith ; not having received the
promises, but having seen them afar off, were per-
suaded of them, and embraced them. He also speaks
of such as perished, " because they received not the
Io=ve of the truth, that they might be saved." Peter,
having spoken of coming to Christ, and being built
upon him as the elect and precious corner stone in
Zion, says, *' unto you, therefore, which believe,
he is precious.'''' And James spends a whole chapter
in showing that a simple belief of the truth will not
save men ; observing, among other things, that the
devils have this faith.
Thus the apostles taught ; and thus they had learn-
ed of their Divine Lord. Many are the sayings of
our Saviour which evidently teach us that the consent
of men to be saved by him, as well as their assent to
the truth delivered by him, and revealed concerning
him, is necessary in order to an interest in his salva-
tion. He said to unbelievers, "Ye will not co7ne
unto me that ye might have life." He said, " If any
mian thirst, let him come unto me and drink." He
said, " Whosoever he be that forsaketh not all that
he hath, he cannot be my disciple : and whosoever
doth not bear his cross, and come after me, cannot
be my disciple." But he hath sufficiently decided
this point in our text itself, that saving faith imj-Jies
activity, or something done ; and is not a mere pas-
sive conviction of any truth whatever : " This is the
wor/^ of God, that ye believe."
True believers receive the truth in loi}e. They
embrace the doctrines, and promises, and terms of the
gospel with cordial complacency. They love the
Lord Jesus Christ in sincerity. They come unto
him, and to God by him. They trust in him, and
are made his willing people in the day of his power
— willing to be taught, saved, and governed by
him, as their prophet, priest and king. These exer-
cises of heart, as well as right ideas and convictions
S40 Saving Faith in Christ. [Ser. XVIII.
of every necessaiy truth, are evidently, according to
tlic scriptures, of the essence of saving faith.
II. It remains to be considered, how we are to
understand, that believing thus on him whom he hath
,scnt, is the work of God.
From the question to vvhich these w ords are an
answer, it is ob\ ious that our Saviour here speaks of
the Avork which God requires us to do, and not of
that v» hich he does in us and for us. Faith is the
gift of God, as a foundation for it is laid by the
renewing of the Holy Ghost : nevertheless, it is the
act, and the duty of man. 1 John iii. 23, " This is
his commandment, that we should believe on the
name of his Son Jesus Christ." And John iii. 18,
" He that belie veth not is condemned already; be-
cause he hath not believed in the name of the only
begotten Son of God."
But, believing in Christ, is not the only duty re-
quired of man, under the gospel. " God nowcom-
mandeth all men every where to repent.''"^ Yea, re-
pentance seems to be spoken of as prior to saving
faith : P4ark \. 15, " Repent ye, and believe the
gospel." Acts XX. 21, " Testifying both to the Jews,
and also to the Greeks, repentance toward God,
and faith tovrard our Lord Jesus Christ." And as
a man must repent sincerely, before he can believe
to the saving of tlie soul ; so, those who thus be-
lieve, must bring forth fruits meet for repentance.
They must maintian good w orks, and be holy in all
manner of coriversation, or their faith will not save
them. " The grace of God that bringeth salvation
— teachethus, that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and gcdl}',
in this present world." And we read that God, " in
the day of tlie revelation of his righteous judgment,
will renckr to every nian accordirig to his deeds ; to
ihcni ^vho, by patient continuance, in neil doing,
Ser. XVIII.] Sa'uing Faith in Chnsi. 341
seek for glory, and honor, and immortality, eternal
life." Why then should it be said of believing
on him whom he hath sent, this is the work, and not
rather a w ork of God ?
I answer ; Though believing in Christ is not the
only duty \\ hich God requires of man, nor the only
one which is made necessaiy to his salvation ; yet,
to believe with the heart on the Saviour of sinners,
is required in a peculiar manner, and for singular
purposes. More particularly,
1. Believing on him whom he hath sent, is the
work of God, as tliis is the only thing in a sinner,
by which he can attain unto justification of life. By
this alone can we have admission iijto the covenant
favor of God, or become entitled to the promises of
his everlasting love. This alone determines the
matter respecting a man's eternal happiness. John
iii. ^6^ " He that believeth on the Son hath ever-
lasting life : and he that believeth not the Son shall
not see life ; but the wrath of God abideth on him."
Rom. iii. 20 — 23, " By the deeds of the law there
shall no flesh be justified in his sight. — But now the
righteousness of God without the law is manifested,
being witnessed by the law and the prophets ; even
the righteousness of God, which is by faith of Jesus
Christ unto all, and upon all them that believe ; for
there is no difference ; for all have sinned, and come
short of the glory of God." And ver. 27, 28,
*' Where is boasting then ? It is excluded. By what
law?* of works? Nay; but by the law of faith.
Therefore we conclude that a man is justified by
faith without the deeds of the law."
Thus faith stands alone, in the affair of gospel
justification. By this alone Vvc obtain remission of
sins, and an unfailing title to the kingdom of heaven.
" To him that Morketh not, but believeth on him
thatjustifieth the ungodly, his faith is counted for
righteousness." Not tliat there is any thing so sin-
342 Samng Faith in Christ. [Ser. XVII L
gularly excellent in faith itself. If it entitled a sin-
ner to justification by reason of its own merit, boast-
ing would not be excluded by the law of faith, any
more than b)^ the law of works. All that gives faith
the only place, or any preference, in this all- impor-
tant matter, is its laying hold of, resting upon, and so
obtaining an interest in, " The Lord our righteoiis-
Qiess ;" in whom there is a full sufficiency of merit
for the most unworthy. We are justified by faith,
in distinction from every thing else, done by us, or
found in us, only because, in believing, we receive
Christ, and become his disciples and subjects : and
this places us in such a relation to him, that, with
propriety, we can be received into the covenant fa-
vor of God wholly on his account. In families, and
in kingdoms, it is a common thing for all the mem-
bers to partake of the honors and advantages pro-
cured by the merit or la,bors of the head. And
whatever makes one a member of a particular family
or nation, gives him a title to the privileges and dis-
tinctions of that community. Now faith in Christ
being that alone by which we become members of
his body— of his household and kingdom ; it is by
this alone that w^e are entitled to the benefits of
his merit and labors — of his obedience, sufferings,
and intercession.
For this reason, when our Saviour was asked,
" What shall we do that we might work the v/orks
of God ?" he might M^ell answer, " This is the work
of God, that ye believe on him whom he hath sent."
As if he had said ; You will find yourselves altogeth-
er mistaken if you think of obtaining the favor of
God, and his spiritual and eternal blessings, by any
good works of your own. The only thing you can
do in order to this, and the only thing which he re-
quires of you for this end, is to receive his Son,
whom he hath sent to fulfil all righteousness for you,
relying upon him entirely for all the merit you need,
to recommend you to the divine mercy.
Ser. XVIII.] Saving Faith in Christ. 343
2. To believe in Christ is the work of God — the
first and great thing \\ hich he insists upon, as all
our vv orks must be performed in the exercise of this
faith, in order to their being acceptable in his sight,
and rewardable in the world to come.
Col. iii. 17, " Whatsoever ye do in word or deed,
do all in the name of the Lord Jesus." 1 Pet. ii. 5,
" Ye also, as living stones, are built up a spiritual
house, an holy priesthood, to ofter up spiritual sacri-
fices, acceptable to God by Jesus Christ." And
1 Cor. iii. 11 — 14, " For other foundation can no
man lay than that is laid which is Jesus Christ.
Now, if any man build upon this foundation^ gold,
silver, precious stones, wood, hay, stubble : Every
man's work shall be made manifest ; for the day that
Cometh shall declare it, because it shall be revealed by-
fire ; and the fire shall try every man's work of what
sort it is. If any man's work abide, which he hath
built thereupon^ he shall receive a reward." Imper-
fect good Avorks deserve a curse, because of their de-
ficiency ; and can never entitle the doer of them to
a blessing, on the ground of strict law and justice.
But when they are done in the name of Christ, and
by one who belongs to him, their imperfections being
pardoned through his atonement, as far as there is
any real goodness in them, they will be graciously
accepted, and gloriously recompensed at the resurrec-
tion of the just. The acceptance of our services, as
well as the justification of our persons, is only
through faith in Christ.
3. To believe on him whom he hath sent, may be
said to be the work of God, because all our spiritual
ability for the performance of good works, besure
with that perseverance ^\hich our final salvation re-
quires, is from union to Christ by faith. John xv. 5,
" I am the vine, ye are the branches ; he that abid-
eth in me, and I in him, the same bringeth forth
much fi-uit; for without me ye can do nothing."
344 Samiig Faith in Christ. [Scr. XVIII.
Gal. ii. 20, " lam crucified with Christ : neverthe-
less I live ; yet not I, but Christ liveth in me :
and the life which I now live in the flesh, I live by
the faith of the Son of God.'» And Pliil. iv.
13, '' I can do all things through Christ which
strengthened! me." Now, since the best of men
are thus dependant on Christ for a life of holiness —
since all spiritual strength for such a life is derived,
by faith, from him ; the answer is natural to those
who inquired, " What shall we do that we might
work the works of God?" " This is the work of
God, that ye believe on him whom he hath sent."
Our subject may be applied and improved to the
following purposes :
1. To make us cautious not to entertain Avrong
ideas of saving faith. Such definitions have been
eiven of it bv manv, as render their doctrine of ius-
tification by faith alone, liable to just and ^veighty
objections. If vve explain that faith by Avhich alone
men become infallibly entitled to eternal salvation,
as being only a bare conviction that the gospel re-
port is true ; or to be only a confident belief that
they themselves are elected and shall be saved, we
thus make void the law ; and likewise the great de-
sign of the gospel. Such a faith as either of these,
pre- supposes no holiness of heart ; and will not ne-
cessarily, or naturally, be productive of any real ho-
liness of life. If, on the contrary, conformably to
the evangelist John, we suppose that as many as
recei've Christ, become the sons of God ; having
been previously born, '* not of blood, nor of the
will of the flesh, nor of the will of man, but of God : "
if we suppose regeneration prior to saving faith, and
that faith implies a cordial reception of Christ in all
his mediatorial offices, W'ith a hearty determination
to be his obedient subjects ; then, though " we
conclude that a man is justified by faith ^vithout the
Ser. XVIII.] Samng Faith in Cbrht. 345
deeds of the law," good works v/ill be effectually
secured, and the Iav»' most honorably established.
2. We may hence judge what is truth, in regard
to the importaiice of maintaining or denying, tliat
our justification before God, is by faith alone in the
righteousness of Christ.
The smooth Doctor, several times refered to in
the preceding discourse, gliding over the capital
points of contention among christians, and pronounc-
ing them all of contemptible insignificance, says;
" I will further instance in the disputes about justifi-
cation. There are no disputes which have disturb-
ed the christian church much more ; nor are tliere
any which can appear, to a considerate man, more
unmeaning and trifling. The principal subject of
these disputes has been the question, v.hether v.e
are justified by faith alone, or by faith in conjunction
with good works. You should consider, with res-
pect to this question, that those who hold notions
the most rigid, make justifying faith to be the seed
and principle of personal holiness ; and that there is
no sect of christians (howe\ er extravagant their doc-
trines may be) which have not some expedient or
saho for maintaining the necessity of good v/orks.
If they say that personal holiness is not a condition of
justification, they say w^iat amounts to the same, that
it is ^i qualification which raiist be found in all justifi-
ed persons, and that without it we cannot be accept-
ed. If they say that we are justified by faith alone,
they add, that ^ve cannot be justified by that faith
Avhich is alone (tiiat is, by a faith not accompanied
with good w'orks) and that it is only on the virtuous
belie\ er, or the man who proves the truth of his faith
by his works, that the grace of God in Christ wi\I
confer future happiness. Hov/ trilling then have
beeii the controversies on this subject ? As long as
all hold that the practice of righteousness is necessary
to bring us to heaven, ^vhat does it signify whether it
U u
346 Sai}ing Faith in Christ. [Ser. XVIII.
is necessar/ as the condition of heaven, or as an indis-
pensible qualification for it ?"
Thus suddenly, and with the utmost ease, we have
i\ final settlement of this troublesome controversy !
But, by this hasty decision, l^oth parties will not be
satisfied. The dispute may not be so very trifling
on one side, however needless it should appear to
have been on the other. If all who hold the doctrine
of justification by faith alone, had so explained them-
selves that the most jealous advocates for good works
could have no great occasion to dispute against it ;
still there may be reason enough to contend earnestly
for it, as one of the most essential articles of the faith
once delivered to the saints. Notwithstanding all
acknowledge, that a recovery to personal holiness is
an essential part of our salvation, and that the un-
righteous shall not inherit the kingdom of God,
upon the gospel plan ; yet, between holding that we
vj-e just ificd by faith alone, and by faith in conjunction
with good works ; there is as wide a difference as
betw^een trusting entirely in the righteousness of
Christ, and pailly in our own righteousness, as
the meritorious ground of acceptance with God.
Andif any man does the latter, an apostle will tell
liinl, he is fallen from grace, and Christ shall profit
him nothing. It may easily be taken for granted,
that the doctrine of justification by faith is an error ;
and it may be shown, without much difficulty, that it
is not a ^ery dangerous error. But those who are
convinced it is a gospel truth, and who rightly un-
dcrstarid the reasons of it, will not so easily give it up,
or cease to insist upon it, if they have any concern
for tlic glory of God, or the salvaticMi of men.
3. It may hence be seen that ministers of the
gospel may wtU direct even unregenerate sinners to
belict e in Christ to the saving of their souls ; and
represent this as their indispensible duty, and the
on!}- \vay of peace and safety. We have the highest
Ser. XVIII.] Sanjing Faith in Christ. 347
authorities for such directions and representations.
When the jailor said to Paul and Silas, " Sirs, what
must I do to be saved ?" they answered him imme-
diately, " Believe on the Lord Jesus Christ." And
you see what was the answer of our divine Lord
and Teacher, to those whose hearts were carnal,
when they inquired what they should do that they
mii^ht work the works of God. Nor can sinners
have any thing to object against the reasonableness
of such directions, or against their obligation to a
compliance with them, except what must arise from
the blindness, the hardness, the total wickedness of
their hearts,
4. Hence let those who are following directions
short of this, be cautioned not to make a righteous-
ness of their external duties, or to think they arc
working the works of God, while they do not truly
believe on him W'hom he hath sent.
Awakened sinners, if they reform their lives, and
become constant in attending upon the outward and
ordinary means of grace, often grow easier in their
minds, thinking that they are now doing their duty,
and are in a hopeful way to obtain mercy : thinking
God's anger will now be turned away from them, since
they are doing the best they can. Such self-righteous
imaginations are undoubtedly the ruin of many souls.
You ought not, indeed, to be careless about the ex-
ternals of morality, nor to neglect a constant attend-
ance on the instituted means of instruction and con-
version. Nor are vou to think there is no hope
from the use of these means, v» hile you zsq not true
believers. There is encouragement to search the
'scriptures, since these testify of Christ, and a careful
perusal of them is the way to see for yourselves,
what you are to believe concerning him. There is
encouragement to attend upon the ^^^ord prcnched,
and to be attentive to it, since faith cometh by hear-
ing. There is encouragement to pray, since faith is
348 Samng Faith in Christ. [Ser. XVIII.
the gift of God ; and since attempting to praj, in
your present unhappy condition, has a tendency to
convince you of the depravity of your hearts, and of
your total want of the spirit of grace and suppHca-
tion. But 3 on ought to be told, and must Idc made
to know, that however your lives ma}' be reformed,
and however much you may read, and hear, and
pray ; as long as your heaiis reject the only Saviour,
and you do nothing in the exercise of faith in him,
you cannot please God, or be at all acceptable in
his sight : nor can VvC assure you that he will ever
give you renewing grace. You are condemned still,
as much as ever ; and the wrath of God, as much as
ever, abideth on you ; and is this a state in which
you ought to make yourselves easy ! Certainly, in a
case of so much danger, and in a miatter of such
e-\'erlastiu?; consequence, you ought to .9'ive your-
selves no rest, till you have fled for refuge and laid
hold on the hope set before you. Till you have re-
ceived Christ, and are found in hira ; not having
your own righteousness which is of the law, but that
Yvhich is throup^h the faith of Christ, the rij^hteous-
nessvhlch is of God by faith. Very pertinent to
the case of an awakened sinner, out of Christ, is the
angel's admonition to Lot, v.'henledby the hand out
of Sodom : " Escape for thy life ; look not behind
thee, neither stay thou in all the j^lain : escape to
the mountain, lest thou be consumed."
5. Let those vvho think themselves beiic^Trs, be
cautioned not to rest in faith, as if this were tl^ only
work required of them, or the only thing that will
ha\'e any influence on their condition in the world to
come. They who liave beliei'cd in God, and also'
in Christ, must be careful to nraintain good v;orks.
In point of duty, the gospel enjoins sinless perfec-
tioJi, as much as the law : nor are any under so great
obligation as true belie\'ers, to abound in the fruits of
righteousness, vvhich are by Jesus Christ, unto the
Ser. XVIII. ] Saving Faith in Christ. 349
glory and praise of God. Let it also be remembered,
that there is no other way to make your calling and
election sure. That faith which docs not imply a
good heart, or is not followed by a good life, is not
the faith of God's elect. It is dead, like the body
widiout the soul. It is no better than the faith of
devils. The only faith in Christ whereby we can be
saved, is one which works by love, and leads to holi-
ness in all manner of conversation. And in point of
interest, how powerful are the motives set before
christians, to works of faith and labors of love ? For
every good work, done from love to God and men,
and in the exercise of faith in Christ, we are assured
of receiving an eternal reward — an additional weight
of glory. " Having, therefore, these promises,
dearly beloved, let us cleanse ourselves from all
filthiness of the flesh and spirit, perfecting holiness
in the fear of God."
SERMON XIX.
ON THE PRESERVATION AND PERSEVERANCE OF
TRUE BELIEVERS IN CHRIST.
I PETER I. 5.
Who are kefit by the iwiver of God, through faith, unto salva-
tion.
Jl ETER was called to the apostleship of
the circumcision, as is observed by Paul ; and his
two epistles seem to have been chiefly designed for
the converted Jews. James expressly inscribes his,
" To the twelve tribes which are scattered abroad."
And this first of Peter is superscribed in a very simi-
lar manner : ver. i, " Peter, an apostle to the stran-
gers scattered thoughout Pontus, Galatia, Capado-
cia, Asia, and Bethynia."^ They were thus disper-
sed, it is probable, by the persecution which began
at Jerusalem soon after the ascension of Christ.
The apostle begins his letter to them witli a descrip-
tion of their character and state, and with the apostol-
ic benediction : ver. 2, " Elect according to the
foreknowledge of God the Father, through sanctifi-
cation of the Spirit unto obedience, and sprinkling
of the blood of Jesus Christ : Grace unto you, and
peace, be multiplied." Then, to console them under
present sufferings, and in their exile from the earthly
35^ On the Presevaation^ [Ser. XIX.
land of promise, he reminds them of die better
country, even an heavenly, which they had in certain
reversion : ver. 3, 4, " Blessed be the God and
Father of our Lord Jesus Christ, who, according
to his abundant mercy, halh begotten us again unto
a lively hope, by the resurrection of Jesus Christ
from the dead, to an inheritance incorruptible, and
undefiled, and that fadeth not a^vay, reserved in
heaven for you." In our text, he then assures
them, that as this glorious inheritance w as reserved
for them, so they Avere effectually secured from falling
short of its final possession. Who are kept by the
poijoer of God, through faith, unto sahation.
The doctrine of the saints' perseverance, like the
other capital doctrines of the gospel, is tauglit, at
sundry times, in divers manners of expression, that
it might be more fully understood : and to this end,
as well as for the sake of greater variety of method,
it may be most useful, many times, to follow the
particular phraseology of scripture. Accordingly,
on this text, it is proposed.
To consider the state and character of those here
said to be kept — From what, all such are kept —
How they are kept — The certainty that they shall be
thus kept ; and the objections which have been sup-
posed to lie against this doctrine, that any are so in-
fallibly secured by divine power and grace.
I. It is proposed to consider, very briefly, the
state and character of those who are here said to be
kept unto salvation. And,
1. They are such, and such only, as have been
renewed in the spirit of their minds.
The persons spoken of in our text, had been be-
fore described as being, " Elect according to the
foreknowledge of God, through sanctification of the
Spirit unto obedience." It is supposed by the apos-
tle that they had been effectually called to holiness and
Ser. XIX.] and Perseverance of Saints. 353
virtue ; or, as another apostle expresses it, that they
had been created unto good ^^•orks. The election of
particular persons to eternal life, is made evident to
themselves and others, only by their begun sanctifi-
catlon, in effectual calling. Phil. i. 6, " Being
confident of this very thing, that he who hath begun
a good work in you, will perform it until the day of
Jesus Christ." Before regeneration there is no
ground for confidence, concerning any, that they will
ever be saved. " Perachentiire^ God will give tliem
repentance;" but, very possibly he may not. In
this matter, " he hath mercy on whom he will have
mercy."
2. Those only of whom we have any certainty
that they will be kept unto salvation, are true believ-
ers in Clii'ist.
Heb. X. 39, " We are not of them who draw
back unto perdition ; but of them that believe to the
saving of the soul." None but those who thus
believe, are entitled to the promises of persevering
grace. 2 Cor. i. 20, 21, 22, " For all the promises
of God in him are yea, and in him amen, unto the
glory of God. No^v he ^vhich stablisheth us with
you in Christ, is God : Who hath also sealed us, and
given us the earnest of the Spirit in our hearts." And
Eph. i. 13, " In whom ye also trusted, after that ye
heard the word of truth, the gospel of your salvation :
in whom also, after that ye believed, ye were sealed
with that holy Spirit of promise." Persons may
make a profession of the christian faith, and may have
a strong conviction for a time that the gospel is true,
and yet afterwards wholly apostatize, and become
infidels. To believe to the saving of the soul, is to
see the glory, as well as truth of the gospel, and cor-
dially to embrace it : to embrace it, not only as true,
but -also as good. " With the heart man believeth
imto righteousness." A hearty willingness to be
saved from sin, and to be saved from wrath, and
554 On the Presewatwi, [Ser. XlX.
entitled to the rewards of the righteous, in the gospel
way, is essential to that faith by which alone a man is
justified. And those only who are thus in a state of
justification, have any promise of being kept from
final perdition. Rom. v. 1, 2, " Being justified by
faith, we have peace with God, through our Lord
Jesus Christ : By whom also we have access by faith
into this grace wherein we stand, and rejoice in hope
of the glory of God."
II. Let us consider from ^vhat, and how far, all
regenerate believers are kept. Certainly, not from
all evil.
To the natural evils of this life, they are liable,
in common v/iia others. Yea, they have many times
a double portion of temporal afflictions. The apos-
tle, after having in our text, told his cliristian breth-
ren of their perfect safety in regard to another world ;
" wherein," says he, " ye greatly rejoice ;" im-
mediately adds, " Though now for a season (if need
be) ye are in heaviness, through manifold tempta-
tions ;" that is, trials. It is only when they have
need of it, as well as deserve it, that those v/ho are in
the covenant of grace, meet with grievous troubles.
But it is often needful, for the mortification of re-
maining corruptions, and for their furtherance in faith
and holiness, that they should be visited with sore
afflictions in this world. As God led his chosen
people of old, forty years, wandering, by crooked
marches, in a barren, howling wilderness, to humble
them, and prove them, and to discover what was in
their heaits ; so, and for the same reasons, it is often
through much tribulation that christians enter into
the kingdom of heaven. And, as was said in that
case, " He led them by the right way;" notwith-
standing the tediousness, and tiresomeness of it ; so
it is in regard to the hard race set before the follow-
ers of Christ. It is the right way to make them
Ser. XIX.] aJid Persc'uerance of Saints. 355
sensible of their sins, and to keep them humble. It
is the right way to mortify their earthly and carnal
affections, and to further their sanctification. It is
the right way to give them an experimental knowl-
edge that the grace of Christ is sufficient for them ;
as his strength is made mofe perfectly manifest, by
their weakness. It is the right way to discover to
them the reality of holiness, as well as the remainder
of depravity in their hearts. See the next verse but
one after our text: "That the trial of your faith,
being much more precious than of gold, though it be
tried in the fire, might be found unto praise, and
honor, and glory, at the appearing of Jesus Christ."
Tlie apostle Paul also says, " Tribulation worketh
patience, and patience experience, and experience
hope." For these reasons the godly are not pre-
served from natural evils in this life, any more than
other men.
Nor are true christians kept from all moral evil,
while here below. In many things the best offend ;
and in all things they come far short of sinless per-
fection. Nor are they always kept from falling into
very gross sins.
But the doctrine of the saints' safety and persever-
ance is, that they shall infallibly be preserved from
Jiiialj and from total apostacy. They are kept from
the power of Satan, so that he cannot destroj' them ;
when, as a roai'ing lion, he goeth about seeking
whom he may devour. I John v. 18, " He that is
begotten of God keepeth himself, and that wicked
one touchetli him not." They are kept f-om the
reigning power of sin : Rom. vi. 14, " Sin shall
not have dominion over you ; for ye are not under
the law, but under grace." They are kept from the
fatal influence of the world. 1 John v. 4, "What-
soever," or whosoever, " is born of God, ovcrcometli
the world : and this is the victory tliat overcometH
the world, even our faith."
S56 On the P reservation, [Ser. XIX.
lil. It was proposed lo consider how, or by M'hat
influence and in what manner, beheAcrs are thus kept.
1. They are kept by the poijjcr of God. Their
own exertions are necessary indeed ; but to these
they are divinely excited. They must work out
their own salvation ; but it is God that worketh in
them to will and to do. " Not that we are sufficient
of ourselves," says the apostle Paul, " to think any
thing as of ourselves ; but our sufficiency is of God."
As it is by the working of God's mighty power
that a principle of holiness is created in the heart of
man at first ; so it is by his continual operation,
though not in the same supernatural manner, that
this principle is kept alive in good men, and that they
bring forth the fruits of righteousness. There is the
same difference between regeneration, and progres-
sive sanctification, as between the production of the
original seeds or roots of all kinds, and their being
preserved, and caused to increase and multiply. It
was by the immediate power of God that the first
man, the first animal, the first plant and tree of every
species, was brought into existence : but it is by his
power co-operating with means, that all these kinds
of creatures and things are kept in being, are prop-
agated, and made to grow. And thus it is with res-
pect to every radical faculty, or instinct, or law of
nature. Thus it is in the spiritual, as v* ell as in the
natural Avorkl. Believers have been created unto
good V. orks, that they should walk in them. In or-
der to this they need being created but once. They
do not go on in good works, however, without assist-
ance ; nor does the implanted good principle in them
increase in strength, or even continue wliat it was,
without constant ii.fiuence from abo^'e.
It is by the power of God, that the graces of good
men are enlivened from time to- time. Psai. cxix.
25, " My soul cleaveth unto the dust : quicken
thou me according to thy word. " It is by the power
Ser. XIX.] and Persenserance of Saints. 357
of God, that christians are kept from being quite
overcome by the temptations and conflicts which they
meet with in the spiritual warfare. 1 Cor. x. 12, 13,
" Let him thatthinketh he standeth take heed lest he
fall. There hath no temptation taken you but such
as is common to man : but God is faithful, who will
not suffer you to be tempted above that ye are able ;
but will with the temptation also make a way to es-
cape, that ye may be able to bear it." And 2 Cor.
xii. 7, 8, 9, "There was given me a thorn in the
flesh, the messenger of Satan to buffet me, lest I
should be exalted above measure. For this thing I
besought the Lord thrice, that it might depart from
me. And he said unto me, My grace is sufiicient
for thee : for my strength is made perfect in weak-
ness." It is by the power God, that his people are
supported under the heavy afilictions which they of-
ten meet with in the world. Isa. xliii. 2, " When
thou passest through the waters, I will be with thee;
and through the rivers, they shall not overflow thee :
when thou walkest through the fire thou shalt not be
burnt ; neither shall the flame kindle upon thee."
Thus are the godly supported and preserved by the
power of God'.
2 It is through faith, that cliristians are kept unto
salvation.
To this purpose we have many other texts.
" Thou standest by faith," says the apostle to the
Gentile believer ; "be not high-minded but fear."
And, "The just shall live by faith," isa scripture
saying often repeated.
It is through faith in God., that good men are sup-
ported, and kept from despondency and impatience,
amidst all the dark scenes exhibited on the present
stage, of confusion and disorder, of sin and misery.
Isa; xxvi. 3, " Thou wilt keep hini in perfect
peace, whose mind is stayed on thee, because he
trusteth in thee." And chap. 1. 10, " "W'ho is
S5S On the Preser'oation, [Ser. XIX.
among you that feareth the Lord, that obeyeth the
voice of his servant, that w^alketh in darkness, and
hath no Hght ? let him trust in the name of the
Lord, 9^d stay upon his God." It is through faith
in Christ, that the hoHest of men are kept in a state
of justification. They stand by faith, as w^ell as
have access by faith into a state of grace wherein
they stand. If any man abide not in Christ, he is
broken off as a branch, and will be burned. It is
through faith in the promises of future happiness,
that christians arc supported under present trials,
and animated to patient continuance in well-doing.
Heb. xi. 1, " Now faith is the substance of things
hoped for, the evidence of things not seen."
IV. We proceed to a consideration of the cer-
tainty there is, that all who are once true believers
in Christ, shall be so kept, that none of them shall
be lost, or fall totally from a state of grace.
The proof of this doctrine must be derived wholly
from revelation : nothing can be concluded concern-
ing it from reason, or the nature of things.
Holiness in creatures, however perfect, is not of
such a nature, that it will necessarily be permanent,
and can never be lost. The fall of angels and of our
first parents, is a full proof of the mutability of per-
fect created beings ; and of their liableness to lose
all their virtue, if left to themselves. And certainlv,
such imperfect creatures as fiillen men, when first
regenerated, or as the most eminent saints are in
this life, have no reason to trust in their own hearts,
that they shall never fall away, and become *igain
totally depraved ; when the highest creatures, from
a state of sinless perfection, have thus fallen.
Nor could it have been concluded from the per-
fections of God, without a revelation of his eternal
purpose, that he would so love his regenerated
children unto the end, that they should never again
Ser. XIX.] and Perscoerance of Suhits. 359
lose his image and favor. God is immutable in his
goodness : but this is no ground of certainty that
the same individuals \vho were once dear to liim,
may not forfeit his love, and become the vessels of
his \vrath. This hath in fact been the case, in re-
gard to the angels w ho kept not their first estate ;
and whom he hath reserved in chains, under dark-
ness, unto the judgment of the great day.
But, although tliis doctrine of the infallible per-
severance and final happiness of all true believers in
Christ, rests entirely on divine revelation ; yet, let
us not be apprehensive that it wants proof. The
testimony of the scriptures in support of it, it ap-
pears to me, is very express and abundantly full.
1. From the general descriptions which are given
of the covenant of grace, it is evident that the salva-
tion of all who have once an interest in tliis cove-
nant, is effectually secured.
This is the covenant ultimately intended, no doubt,
in those last words of David, 2 Sam. xxiii. 5, " Al-
though my house be not so with God ; yet lie hath
made with me an everlasting covenant, ordered in
all things and sure, for all my salvation, and all my
desire.'* This co^^enant is described, and set in
contrast w^ith the covenant of works, Jer. xxxi. 31,
22, 33, " Behold, the days come, saith the Lord,
diat I will make a ne^v co\'enant with the house of
Israel and w ith the hoiise^ of Judah ; not according
to the covenant that I made with their fathers, in the
day that I took them by the hand, to bring them out
of the land of Egypt ; (which my covenant they
brake, although I was an husband unto them, saith
the Lord ; ) But this shall be the co\'enant that I will
make with the house of Israel ; After those days,
saith the Lord, I will put my law in their inward
parts, and write it in their hearts ; and will be their
God, and they shall be my people." And again,
chapter xxxi i. 40, "I will make an everlasting^
360 On the Preseroatwn^ [Ser. XIX.
covenant with them, that I will not turn away from
them to do them good ; but I will put my fear in
their hearts, that they shall not depart from me.''''
The apostle to the Hebrews speaks of Christ as
being the Mediator of a better covenant, established
upon better promises : for the illustration and proof
of which he quotes the foregoing ^vords of Jeremiah.
In another place he ^ays ; " Wherein God, willing
more abundantly to shew unto tlie heirs of promise,
the immutability of his counsel, confirmed it by an
oath : That by two immutable things, in which
it was impossible for God to lie, we might have a
strong consolation, who have fled for refuge, to lay
hold upon the hope set before us." If that divine
influence which will infallii)ly secure the persever-
ance of believers, be absolutely promised in the
covenant of grace, it may easily be seen that this
new covenant is ordered in all things and sure ; and
that those who have fled for refuge to lay hold upon
this hope, have firm ground for strong consolation.
But, on supposition that glory is only conditionally
promised, to those who are in Christ by faith, and
grace to fulfil the condition is not divinely engaged,
it will be difficult to see how tlie new covenant
is any more sure, or any better established, than
former co^^enants were. It was always certain that
God would give the blessings promised, provided
his people were steadfast in the covenant on their
j)art. This was certain in the covenant with Adam,
and in the Sinai covenant. All the fault — all the
weakness — all the possibility of failure -vvas, the ful-
filment on the part of men was left to them : grace
to keep them steadfast was not promised. And were
the gospel covenant left, in the same manner, with-
out the promise of persevering grace, this would be
as liable to fail as former co^'enants. Were that
the case, christians might trust, in God, that if they
endured unto the end, they should be saved ; but
that they should thus endure, they could only depend
Ser. XfX.] tvid Persmeruncc of Sainis, 361
upon themselves. After having fled for refuge to'
lay hold on the hope set before us, whatever assuv-
ance they mij^ht have of this, their strong- consolation
must still be grounded on the strcngdi and stability
of their present good purposes and resolutions.
Conditionally, their faith and hope might be in God ;
but for the performance of the condition on which all
was still suspended, they could only \i?(SQ self- confi-
dence. The hope tjiat they should not be so weak as
to fall away, amidst all possible temptations w ithout
any certain expectation of eftectual divine aid, would
be all the hope they could have. And could such an
hope as this, be an anchor of the soul, sure and stead-
fast ? ''He that trusteth in his own heart is a fool."
We must conclude that the better covenant, es-
tablished upon better promises — the covenant of
ivhich Christ is the mediator and surety, all the
promises of which in him are yea, and in him amen,
is not thus left to stand, one foot of it entirely upon
the mutable goodness of man. E^'cry part of it
must rest on the promised grace of the immutable
God, or it could not deserve the name of " an ever-
lasting covenant, ordered in all things, and sure ;
ascertaining to the saint," all his salvation, and all
his desire.
2. Besides these general descriptions of the cove-
nant of grace, there are niany particular passages of
scripture in which this doctrine, of the infallible
perseverance and salvation of the truly pious, is most
strongly expressed. Among a multitude of others,
w-hich are full to this purpose, sec the following texts.
Job xvii. 9, " The righteous shall hold on his way."
Psal. xxxvii. 23, 24, " The steps of a good man
are ordered by the Lord : — though he fall, he shall
not be utterly cast down : for the Lord upholdeth
him with his hand." Prov. iv. 18, " The path of
the just is as the shining light, that shineth more and
more unto the perfect day. " Isa, liv. 10, "The
X X
362 On the Prcsercatidn, bV. [Ser. XIX.
mountains shall depait, and the hills be removed ;
but my kindness shall not depart from thee, neither
shall the covenant of my peace be removed, saith the
Lord that hath mercy on thee." John v. 24, " Veri-
ly, verily, I say unto }' ou, He that hcareth my words,
and belie veth on him that sent me, hath everlasting
life, and shall not come into condemnation." John
X. 27, 28, 29, " My sheep hear my voice, and I
know them, and they follow me : and I give unto
them eternal life ; and they shall never perish,
neither shall any pluck them out of my hand. M}'
Father, which ga\'e them me, is greater than all ; and
no, one is able to pluck them out of my Father's
liand." Rom. viii. 28, 29, 30, '' And we know
that all things ^v•ork together for good to them that.
love God, to them who are the called according to
his purpose. For whom he did foreknow, he also did
predestinate to be conformed to the image of his
Son, that he might be the lirst-born among many
brethren. Moreover, ^vhom he did predestinate,
them he also called ; and whom he called, them he
also justified ; and whom he justified, them he also
glorified." And vcr. 35—39, " Who shall sepa-
rate us from the love of Christ ? shall tribulation, or
distress, or persecution, or famine, or nakedness, or
|7eril, or sword r — Nay, in all these things we are
more than conquerors, through him that loved us.
For I am persuaded, that neither death, nor life,
nor angels, nor principalities, uor powers, nor
tlungs present, nor things to come, nor height,
nor depth, nor any other creature, shall be able to
separate us from the love of God, which is in Christ
Jesus our Lord."
Such are the plain and indisputable scripture
proofs, of this important doctrine of the saints' per-
severance. There are objections against it, how-
ever, which deserve a verj^ particular attention. But
the due consideration of these w ill require so much
lime, that it ^vill be left for aiiother opportunity.
SERMON XX.
ON THE PRESERVATION AND PERSEVERANCE OF
TRUE BELIEVERS IN CHRIST.
1 PETER I. 5.
TVho are kept by the poiver of God, through faith, unto salva-
tion.
JLN a former discourse on these words, we
considered the character and state of those who ai-e
thus kept — How far they are kept — In what way
tliey are kept — And the certainty of their being so
kept. It only remains, according to the method
proposed,
That we consider, in the last place, what Is object-
ed against believing that all Vv'ho are once in a state
of grace, are so kept by the power of God, that it is
impossible they should finally, or totally, fall away.
The objections which have been made to this doc-
trine, are many and of various kinds. They are
taken from scripture ; from the nature of things ;
and from the supposed bad tendency of teaching any
men, that they are thus out of all danger in this life.
I shall begin witli the objections from scripture.
Here,
564 On the Preservation^ [Ser. XX.
1. Instances are produced of some v/ho were un-
questionably good men, that are thought to have fallen
totally from a state of holiness for a time ; though
they were afterwards recovered by repentance.
The apostle Peter himself, the v/riter of our text, is
commonly mentioned as one evident instance of this.
He was a firm believer in Christ, and one of his
most zealous followers, during the greater part of his
public ministry. When many were offended at our
Saviour's hard sayings, so as to follow him no more,
and he said to tlie twelve, " Will ye also go away ?
Peter was the first to answer : " Lord," says he,
*' to whom shall we go? Thou hast the v/ords of
eternal life ; and \ve believe and are sure That thou
art the Christ, the Son of the living God." At an-
other time, when Jesus asked his disciples, " Whom
do men say that I, the Son of man, am ?" and
again, " Whom &ay ye that I am V Peter answBj'-
ed, " Thou art Christ, the Son of the living God :"
whereupon Jesus said unto him, " Blessed art thou,
Simon Borjona ; for fiesh and blood hath not reveal-
ed it unto thee, but my Father which is in heaven."
Yet, at the time of our Saviour's arraignment be-
fore the chief priests, this same Peter thrice denied
that he knew him. Must not this be a total aposta-
cy ? Was it not relinquishing the ground on which
alone any can expect to be owned of Christ ? He hath
declared, " If any man come to me, and hate not his
father, and mother, and wife, and children, and breth-
ren, and sisters, yea, and his own life also, he cannot
be my disciple." And again, " He that denieth me
before men, shall be denied before the angels of
God."
To this it is answered ; We do not dispute Pe-
ter's having been in a state of grace before ; but we
deny that his fall, though a ■\^ery great one, was a
total apostacy. The hating and giving up all, even
life itself, for Christ, 'which is made necessary to be-
ing one of his disciples, and the denying him which
Ser. XX.] and Perseverance of Saints. 365
is inconsistent with this, we understand to respect
one's stated, habitual disposition and choice ; and
not merely a transient act, or A\ord, under extraor-
dinary circumstances. Peter's situation was pecul-
iarly trying. All his fellow disciples had before
fied. He had followed his Lord, it seems, further
than any of them dared to do. He was friendless,
amidst triumphant enemies, determined, as he prob-
ably supposed, on the utter extirpation of the whole
sect. He saw nothing but immediate death before
him, if he confessed any connection Avith Christ.
His faith was staggered ; and his fears so fai' prevail-
ed as to force from his lips a language foreign from
the fixed habits and sentiments of his heart. As
soon as Jesus looked upon him, he went out and
wept bitterly. Being thus suddenly overcome, in
such an hour of extreme temptation, may well con-
sist, I conceive, with the character of a good man,
retaining still the principles of virtue and goodness.
Another capital instance alledged, of a true saint's
failing totally, though not finally from a state of
grace, and the only other one which I shall now take
notice of, is that of David. He was said to be a
man after God's heart, even from his youth. He had
long been truly pious and virtuous, in an eminent
degree : yet he was guilty afterwards of the great-
est crimes. If a righteous man may do such things
as he did, retaining all the while his righteousness,
what is there in all the abomination that the wicked
man doeth, of which he ma}-^ not be guilty ?
To this it is replied ; good men have sins which
easily beset them. Grace does not eradicate at once,
nor wholly in this -^vorld, constitutional passions and
inclinations ; though it generally in a good measure
restrains them, when they would lead to transgress
the .rules of righteousness, or any of the known laws
of God, The circumstances of David, in those days
of his prosperity, exposed him in a peculiar manner,
to presumptuous sins. His elevated station, no
366 On the Pi'eser'oation, - [Ser. XX.
doubt, made the things he did appear very differently
to him, from what they ^vould otherwise have done.
The custom of kings, who considered the persons
and hves of their subjects as being absohitely in their
power, it may ^vell be supposed, exceedingly bhnd-
ed his eyes. And though his crimes were very
atrocious indeed, yet, all circumstances considered,
and especially considering his very deep repentance,
we have no reason to conclude that he ever wholly
lost the principle of true holiness. The steps of a
good man are not so ordered by the Lord, but diat
he may often slip : his absolute safety is no more
than this ; though he fall, he shall not be utterly cast
down, for the Lord upholdeth him. The sanctifica-
tion of saints is very imperfect in this life. They
may be left to fall into particular sins, even beyond
what are commonly committed by the unregenerate ;
yet the general tenor of their lives is materially dif-
ferent. It is a man's general course, and not one
single act, or a few singular instances of either good
or evil conduct, that gives a character. And this
being kept in mind, we shall not consider all the
sins recorded in scripture, of those who are acknowl-
edged to have been godiy persons, as any certain
proof that the goodness of the regenerate may, for
a season, be totally lost.
Respecting the instance now under consideration,
it has been said that David was a murderer ; and
the apostle John expressly says, " No murderer
hath eternal life abiding in himy
To this I answer ; It is far from being certain that
David was a murderer, in the sense intended by
John. The apostle was speaking of the Ioac of our
fellow- christians, as an evidence of our being the
adopted children of God ; and of our hating them as
an evidence of the contrary. " We know that we
have passed from death unto life," says he, " be-
cause we love the brethren ; he that loveth not his
brother abideth in death. Whosoever hateth his
Ser. XX.] and Perseverance of Saints. 567
brother is a murderer : and ye know that no murder-
er hath eternal life abiding in him." Now, it does
not appear evident, nor probable, that David hated
Uriah ; or that he was actuated at all by malice
against him, when he ordered him to be exposed in
the battle, with a view that he might be slain. His
motive was to conceal his own crime and Bathsheba's
infamy ; which he had much rather have effected in
a more generous way : and his order to .Toab can
hardly, in strict propriet}', be denominated murder,
as it proceeded not from malice prepense. Much less
is it hereby proved that he had that general hatred of
good men, which constitutes the apostle John's mur-
derer. He had occasion enough, indeed, to pray, as
he did in his penitential Psalm on this occasion ;
" Deliver me from blood guiltiness^ O God, thou
God of my salvation."
It may be thought unaccountable, if David was a
good man all this while, that he should discover no
repentance till Nathan the prophet came to him,
which was almost a year after the commission of
these abominable crimes. But the answer to this is,
that he probably supposed his sins were not known,
except to two or three ; and that he might have
repented deeply of them in secret lohg before ;
though he did not think it his duty to confess tliem
publicly.
There is no reason to conclude that either David
or Peter, or any other saint that we read of, ever
fell totally from grace, or became wholly destitute of
holiness of heart. But,
2. Instances are brought of the final apostacy of
some, whom the objectors suppose to have been
once in a state of grace.
King Saul has been mentioned as an instance of
this. That Saul died a wicked man, I admit, is
highly probable : but it is far from being evident
that he Avas ever a true saint. It is said, indeed, on
568 Oil the Preservation, [Ser. XX.
his being anointed king, that the Lord gave him an-
other heart. It is said that he was among the proph-
ets, and that he prophesied. It is said, in the latter
part of his life, that the Spirit of the Lord departed
from him. But all these amount to no proof that he
was ever a subject of renewing and sanctifying grace.
By the other heart said to be gi\'en him, may be
meant no more than a spirit suited to the dignified
station to u hich he was advanced. There is no ne-
cessity of understanding by it a truly pious and
benevolent heart. His prophesying was no more
than Balaam, and many other wicked men have done.
The Spirit of the Lord departing from him, may
mean only the withdrawment of those divine influ-
ences which are frequently given, for a time, to the
unregenerate. From the whole scripture history of
Saul, the probability is, that he was never a truly
righteous man.
But Judas is the great instance insisted on, of
falling finally from a state of grace.
That Judas fell from a high profession, and from
an eminent visible relation to Christ, cannot be deni-
ed. That he fell finally, there is no reason to doubt.
He is said, indeed, to have repented ; when he
brought again the thirty pieces of silver, " saying I
have sinned, in that I have betrayed the innocent
blood." But it is added, that when he had done this,
" he departed, and hanged himself." And Christ
calls him the son of perdition, and says expressly
that he was lost. His, however, cannot be made out
as an instance of falling from grace. He was doubt-
less never any thing more than a specious hypocrite.
Our Saviour says to his professed disciples, John vi.
64, " There ai'e some of you that believe not."
The evangelist adds, " For Jesus knew from the
l)eginning who they were that believed not, and who
should betray him." We never read that Judas fell
from grace. From the ministry and apostleship it is
said he fell : and it is added, '' that he might go to
Ser. XX.] atid Perse'ueraiice df Saints. 36^
his own place." Whereby is intimated, that he
always belonged to the kingdom of darkness, and
was a child of hell.
There is indeed one text respecting Judas, which,
at first view, may appear favorable to the present
objection. It is John xvii. 12, where Christ, in
his last prayer with his disciples, says to the Father ;
*' Those that thou gavestme I have kept, and none
of them is lost, but the son of perdition." Whence
it may be thought that Judas was given to Christ in
the covenant of redemption, and by effectual calling,
though he was lost. Some who hold the doctrine of
the saints' perseverance, to obviate the objection
from this text, understand the particle but, to be here
used in way of opposition, and not of exception.
As opposing Judas to those given, and not as except-
ing him, as one of them that had not been kept.
Thus : Those whom thou gavest me I have kept,
and none of them is lost ; but the son of perdition
is ; he not being one of them. But there is anoth-
er way of explaining the words, which appears to
me more easy and natural : namely, by supposing
our Saviour is there speaking of those given to him.
as his apostles. In some paits of his prayer he evi-
dently speaks of the whole number given to him to
save ; but from the 11 — 20 ver. of the chapter, I
apprehend he is to be understood as speaking of his
disciples who were then present. " And now I am
no more in the world, but these are in the world,
and I come to thee. Holy Father, keep through
thine own name those whom thou hast given me*
While I was with them in the world, I kept them in
thy name : those that thou gavest me I have kept,
and none of them is lost, but the son of perdition j
that the scriptures might be fulfilled." It seems nat-
ural to understand him here as speaking of his apos-
tles— his visible church — his immediate attendants,
whom he had been with so long, and was now about
to leave. One of these was lost.
Yy
3 70 On the Preservation , [ Scr . X X .
Not a single instance can be produced, I pre-
sume, of an evidently true saint, who has, that we
have any certain evidence, finally, or totally, aposta-
tized. And that such apostacy proves persons to
ha\'e been only in the visible church, and not real
christians, appears from 1 John ii. 19, " They went
out from us, but they Avere not of us ; for if they
had been of us, they Avould no doubt have continued
with us."
i). There are several passages of scripture whicli
h:ne been thought to imply a possibility of the total
falling away, and final perdition, of those who were
once in a state of grace.
One of these texts, is Ezek. xviii. 24, " When
the righteous man turneth away from his righteous-
ness, and committeth iniquity, and doeth according
to all the abomination that the wicked man doeth,
shall he li\ e ^ All his righteousness that he hath
done shall not be mentioned : in his trespass that he
hath tresj?assed, and in his sin that he hath sinned,
in them shall he die."
The common answer to the objection grounded
on these Vv^ords, against the certain perseverance and
salvation of saints, has been, that by the righteous
man is here meant, only one who had that external
righteousness which entitled to outward prosper-
ity, according to the peculiar covenant which God
made with tlie nation of Israel. And the whole
chapter plainly shows, that it was respecting God's
tem.poral dispensations towards that people, that he
was there arguing and expostulating witn them.
Another text supposed to imply that true believ-
ers may fall finally, is Heb. vi. 4, 5, 6, " For it is
impossible for those who \\ ere once enlightened, and
have tasted of the heavenly gift, and were made par-
taker's of tlie Holy Ghost, and have tasted the good
word of God, and the powers of the world to come,
if they shall f.ill away, to renew them again imto
repentance."
Ser. XX.] and Perscoerance of Saints. 371
Expositors who hold the doctrine now insisted on,
have generally supposed that the persons here de-
scribed, were only such as the stony ground hear-
ers in our Sa^ iour's parable of the sower, who had
never tlie root of true holiness in their hearts ;
though they might have had the miraculous gifts of
the Holy Ghost, as well as great convictions, and
much subsequent comfort and joy, from a false hope.
And what the apostle says a few verses after seems
favorable, I think, to this supposition : for he tells
the Hebrew cluistians that he was persuaded better
things of them, and things that accompany salvation.
But there is no need of insisting upon this con-
structic'Ti, nor upon that of the passage in Ezekiel
already mentioned, with a view to obviate the pres-
ent objection ; since there is another answer, and
since there are some texts to which this answer will
not apply. Our Saviour says, John xv. 6, " If a
man abide not in me, he is cast forth as a branch,
and is withered ; and men cast them into the fire,
and they are burned." And the apostle, Heb. x. 38,
speaks of God as saying, " If any man draw back,
my soul shall have no pleasure in him."
To show that such texts as any of these are not
inconsistent with the infallible salvation of all ti\ie
believers, it is sufficient to observe that there is an
if'm them. That the assertion they contain is mere-
ly hypothetical, or conditional. That they only state
^ certain connection between apostacy and perdition ;
and do not say that either the one or the other \A'ili
ever actually come to pass, in the case of true chris-
tians. Now, it is not the true doctrine of the saints'
perseverance, that they will be saved whether they
persevere or not. Nor doth its being said, If any do
not persevere, they will fail of salvation, at all imply
that good men may be left not to persevere. We
readily grant. If a righteous man should wholly
turn from his rigliteousness ; If a holy man should
lose all his holiness ; If the best christians should
372 On the Preser'vation, [Ser. XX,
fall totally fiom the faith and obedience of the gos-
pel, they would have no more part or lot in the cove-
nant of grace, than any othec wicked men and un-
believers : and their condition might be of all men
the most hopeless. But that any true child of God,
by regeneration, and adoption through Christ, ever
was or will be left thus to fall away, we utterly deny.
Accordingly the apostle, after the last quoted text,
*' If any man draw back my soul shall have no
pleasure in him," immediately adds, " But we are
not of them who draw back unto perdition ; but of
them who believe to the saving of the soul." True
believers are kept unto salvation by the pow er of
God ; yet it is through perseverance in faith and
holiness, that they are so kept. An event may be
certain ; and yet it may be certain that it will not
be bix>ught to pass except in one pcirticular way.
Of this we have a plain instance in the case of the
shipwreck, related in the twenty- seventh chapter of
Acts. Paul had said to those with him, " Be of good
cheer ; for there shall be no loss of any man's life.
For there stood by me this night the angel of God,
whose I am, and whom I serve, saying. Fear not,
Paul ; for thou must be brought before Cesar : and,
lo, God hath given thee all them that sail with thee."
Yet afterwards, when the mariners were about se-
cretly to make their escape in the boat, " Paul said
to the centurion and to the soldiers. Except these
abide in the ^ship ye cannot be saved." In like
manner, though all true believers have the absolute
promise of God, that not a soul of them shall perish ;
yet they cannot be saved except they abide in Christ.
And there is the same need of their being warned
of this, as the means of their safety ; as in that case
there was of the warnino- e:iven to the centurion and
the soldiers.
All the objections from scriptitre, against the doc-
trine of the saints' perseverance, are reducible, I
think, to the foregoing heads ; and are sufficiently
obviated by the foregoing answers.
Ser. XX.] and Perseverance of Saints. 573
From reason, and the nature of things, it is ob-
jected,
1. That for men to be so kept by the power of
God, that it is impossible they should fall away, is
inconsistent with their being left to act as free agents.
A creature left to the freedom of his own will, it is
said, may choose the way which leadeth to destruc-
tion : nor can he be kept from this by the power of
another, without being deprived of all power of his
own, of acting freely. To this I answer,
1. If to keep men so that they cannot destroy
themselves, be an infringement of the privilege of
free agency ; then, to be kept in any measure from
sin and folly, must be an infringement of the same
kind, though not in the same degree. According to
the principle of this objection, God cannot restrain
or influence men at all, by his Holy Spirit, without
so far depriving them of freedom. I answer,
2. If being secured from apostacy and perdition
by divine power, be inconsistent with human free-
dom in this world, it must be equally so in the world
to come. Consequently, according to this objection,
there can never be any such thing as the confirma-
tion of rational creatures in holiness and happiness,
without depriving them of all power of will, and
making them mere machines. On supposition it
will ever be possible for moral agents to be secured
from destruction, why should it not, in the nature of
things, be as possible in this world as in any other ?
But if God Almighty can never keep a free agent
from sinning unto death, the moral creation is cer-
tainly in a very evil case. I answer, therefore,
o. The present objection is doubtless gi'ounded
on some wrong idea, either of moral agency, or of
the manner of divine operation in keeping rational
creatures from sin, and exciting them to duty.
When good men are kept unto salvation by the pow-
374 On the Preser'aationf [Ser. XX.
er of God, it is not by any forcible restraint, or con-
straint, contrar}^ to their own dispositions. God
doth not work in them to do, whether they will or
not ; but first he works in them to will : and when
once they are made vrilling, they act with freedom.
As far as any one acts his own choice, he is a free
agent. Or, will it be said, an agent is not free, un-
less he could will contrary to what he wills, as well
as do contrary to what he does, if he would ? Will
any one insist upon it, that the essence of freedom,
is to be able at any time, to will right, or to will
wrong : to choose to do evil, or to choose to do well ?
But let us see to what this will lead. If this be es-
sential to freedom, certainly God himself is not free.
He can do whatever seemeth good in his sight —
whatever he will : but he cannot will contrary to his
will — contrary to his nature — contrary to his moral
perfections. He cannot do, because he cannot will,
any thing but what is wise, just, and good. Were
not this the case, his infinite wisdom, justice and
goodness, would be no ground of certainty, that he
might not act in the weakest, most unrighteous,
and worst manner, of any being in the universe.
Let this notion of freedom, as essential to moral
agency be true ; that it must imply a power to will
and do this way or the other, contrary to one's own
mind, as well as according to it ; and there is an end,
not only of ail possible confirmation of creatures,
but of all immutability in the Supreme Being, fur-
ther than free agency is overthrown. God is free,
because he ever does v/hat seemeth him good : not
because it might seem good to him to do the reverse
of what he does, in all instances, or in any instance.
So likewise men are free, whenever they act their
own choice : or whenever the}^ choose to act accord-
ing to tlieir ov\ n disposition. This they may do,
and yet be kept from ruining themselves, by having
a good disposition given them, and kept alive in
them ; and by being habitually influenced to love the
Sen XX.] and Peneiicrance of Saints, 375
ways of holiness, and to hate every evil and false
way. But,
2. It is still objected, that for men to be so kept
as to render it impossible they should fail of eternal
life, is inconsistent with their being in a state of
probation : for what probation can there be of those
who are so upheld that they cannot fall — so justified
that they can never come into condemnation ?
I answer : to be able to judge \vhethcr there be
any weight in this, what is meant by a state of pro- '
bation must be understood. I understand by it, a
state of trial, in order* to a righteous retribution.
Now, if men may be kept unto salvation, and yet
be free agents, why may they not be so kept, con-
sistently with all the ends of a proper state of proba-
tion ? In order to a fair trial of men, it is only ne-
cassary that they should be able to act themselves,
and to discover what is in their hearts. It is not
needful by any means, that there should be no divine
influence to incline them to good, or to keep diem
so inclined. Nor is it requisite that they should
ha^e a power of a\ ill, to give themseh es a contraiy
inclination. It may be known a\ hat they are, with-
out their being able to make themselves otherwise.
That God is good, he discovers by doing good ; not-
withstanding his goodness is necessar}- and unalter-
able : and in like manner, men may discover the
goodness of their dispositions, though they cannot
will, or wish, to have opposite dispositions. That
they ba'oe faith, may be manifest by their works,
though both the beginning and continuance of their
faith be from God, and not of themselves. Creatures
need not be independent of their Creator, in order
to its being known what they are, or what they de-
serve. They maybe made upright, and kept up-
right, by divine power ; and yet their uprightness
be as real, as discoverable, and as justly rewardable,
xi if it had been self-created, and self-kept.
376 Oil the Ptesermudh, [Ser. ^%i
Such a self-determining power of will as some
contend for, is so far from being necessary to discov-
er what is in a man's heart, that it would render a
discovery of it altogether impossible. Hjtd God a
power of willing and acting contrary to his perfec-
tions ; what his perfections are, could never be at all
known from his works. And had men the power
of producing volitions in themselves, and of con-
ducting contrary to their dispositions, what their
dispositions are, could not be at all ascertained by
their actions. Our Saviour says, *' By their fruits
yc shall know them." And he gives the reason — the
only possible reason : "A good tree cahnot bring
forth evil fruit ; neither can a corrupt tree bring forth
good fruit." If a good man, out of the good treas-
ure of his heart, might bring forth evil things ; and
an evil man, out of the evil treasure, might bring
forth good things; how could one ever be known
from the other, by their fruits ? The design of a
state of probation is to discover what is in men's
hearts : but had men such a self-determining power
of will, that the sinner might act like a saint, and the
saint like a sinner, in spite of their hearts, how
could this end ever be obtained by any probation ?
Were men made to act contrary to their own hearts,
by divine power, the end of a state of probation
would indeed be frustrated. But this is not the way
that God keeps good men. He works in them to
will, agreeably to the new heart which he has given
them. The doctrine of the saints' perseverance, is
therefore no way inconsistent either with their free
agency, or with their being proper subjects of a state
of probation.
Yet, after all : the bad tendency of this doctrine,
is alledged against it, as a serious and weighty ob-
jection. We are told, the natural and necessary
tendency of it is, to encourage those who think
themselves saints, in carelessness and sin : for what
occasion have persons to give themselves any con-
S(dr. XX.] and Perscjerance of Saints. 377
cern about what they believe, or how they live,
when there is no possibility of their being lost, or
failing of eternal life ?
To Avhich we answer : A misunderstanding of
the doctrine of the saints' perseverance, has a tenden-
cy to encourage self-deceived hypocrites in inatten-
tion and licentiousness, and may often have tliis
effect ; but not the doctrine itself, rightly understood.
Did we teach that true believers may become unbe-
lievers, or that those who have been born of God
may live in sin, hke the world that lieth in wick-
edness, and yet, that they will infallibly be saved, the
objection would be just. But it is not so, when our
doctrine is, that all real saints are kept unto salva-
tion, " through sanctification of the Spirit, and
belief of the truth." What encouragement can this
give, to cast off fear, to neglect prayer, to be inatten-
tive to the word, or to live in allowed transgression
and disobedience ? The grace of God which bring-
eth salvation, effectually keeps true believers from all
these. Those, therefore, who are not thus kept,
have no part nor lot in the comfort of this doctrine ;
for they have abundant reason to conclude, that they
were never in a state of grace.
It only remains that we apply the subject, in two
or three serious practical inferences.
1. Hence we should hold fast, and contend ear-
nestly for, this doctrine.
It appears very evidently, I apprehend, that the
infallible safety of all true believers in Christ, is a
plain article of the faith once delivered to the saints ;
and that the most specious objections against it liave
no solid foundation, in scripture or reason : and we
may easily see that it is a very important doctrine.
In regard to the comfort and edification of saints, it
is certainly of great importance. Without it, the
heirs of promise could not have that strong consola-
tion which God is willing to give them. They could
Z z'
378 On the Preservation, [Ser. XX»
liave no anchor of their soul sure and steadfast. It is
exceedingly necessaiy, likewise, to inspire them with
courage in all the arduous conflicts of their spiritual
warfare, and to fortify them with patience in run-
ning the race set before them. And it is also of
great importance in regard to the conversion of sin-
ners ; as hereby the ministers of the gospel are fur-
nished with a most powerful motive for winning
souls. To induce the unconverted to make it their
immediate concern to be reconciled to God, if this
doctrine be believed, they may be told, that by so
doing they will choose the good part, which shall
not be taken from them. But> on the contrary, if the
doctrine of falling from grace were true, this induce-
ment to flee for refuge and lay hold upon the hope
set before us, Avould be taken away. Saints would
then be no more in a safe condition, than unconvert-
ed sinners. Both have conditional promises of sal-
vation, and neither, on that supposition, would have
any other. The former are assured that they shall
be saved, on condition they endure unto the end ;
the latter, if at the end, they repent and believe the
gospel. Feeble would be the argument to persuade
men to seek an interest in Christ, that they may get
into a state of grace, if in that state, we must tell
them, there would be no safety. They might think
it ncLU'ly or quite as prudent, to put oft' the matter
until the closing scene ; when there will not be time
for their repentance to be repented of.
Thus important is this doctrine of the infallibl6
salvation of true believers. Thus pernicious is the
denial of it, in rejrard both to the edification of saints,
and the conversion of sinners. Those by Mhom it
is denied, with the other capital doctrines of grace,
ought surely not to be followed, or any way encoura-
ged ; whatever they may say of their ow^n goodness,
however indefatigable they may be in making prose-
lytes, or whatever higli professions they may make
of an ardent concern for the salvation of souls. In
Sfer. XX.] and Perseverance of Saints. 579
reference to all such, the following apostolic warn-
ings seem plainly applicable : Rom. xvi. 17, 18,
" Now, I beseech you, brethren, mark them A\hich
cause divisions and offences, contrary to the doctrine
which ye ha\'e learned, and avoid them. For they
that are such, serve not our Lord Jesus Christ, but
their own belly ; and by good ^vords and fair
speeches deceive the hearts of the simple." And
2 John 10, 11, *' If there come any unto you, and
bring not this doctrine, receive him not into your
house, neither bid him God speed : for he that bid-
deth him God speed is a partaker of his evil deeds."
2. We may hence see the importance of not mu-
tilating this doctrine, and should be very careful to
maintain it pure and entire.
On no point, perhaps, is there greater need of cau-
tion not to put asunder what God hath joined togeth-
er : the 11^ ay and end of the righteous. It must not
be thought that a righteous man may turn altogether
from his righteousness ; that those who ^vere once
savingly enlightened, may entirely fall away ; that
true believers, may become unbelievers ; that good
men may lose all their goodness and still retain
their standing in the covenant of grace. If any man,
or an angel from heaven, should teach such another
gospel than that we have been taught, I vv ill not say,
" Let him be accursed ;" but I must say, Let him
not be believed.
From thinking that there is no sin in the weak-
ness or want of foith, or love, or any otlier grace —
that such mere deficiencies are no imperfections —
that there are no good principles of action in an\^
man — that all holiness, and all imholiness, consists
in exercises only ; some may be led to conclude, diat
the imperfection of saints can be no otlier than the
inconstancy of their good exercises ; aiul, therefore,
tliat cJiristians are sometimes perfectly holy, and
sometimes totally sinful; though they never Io^c
380 On the Prescwation, ^c. [Ser. XX.
their infallible title to eternal life. But if anv one
should hold thus, and teach men so, however much
we may admire his talents, his courage, or his con-
sistency ; I think we ought rather to call in question
the soundness of his premises, than to admit the
truth of his consequence. Certainly, the scripture
doctrine of the perseverance of saints, is not, that
they shall be saved without persevering : or, that
they are kept in the grace of God, without being
kept by his power, from frequent, total apostacfes.
3. Let believers be hence exhorted to improve
the doctrine now insisted on, according to its evident
design andtendenc}' : to strengthen them in striving
ngainst all the enemies of their souls, with the ani-
mating hope of certain conquest ; and not as any
encouragement to remissness in their watch and
Avarfare. That it had the former of these effects
upon the apostle Paul, and not the latter, he tells the
Corinthians. " I therefore so run," says he, " not
at uncertainty ; so fight I, not as one that beateth the
air : but I keep under my body, and bring it into
subjection ; lest that by any means, when I havQ
preached to others, I myself should be a cast aA^ay."
Though he was certain of being thus saved, yet he
well knew there was no other way for him to obtain
everlasting life, or to escape eternal perdition, than
by running with patience the race still before him,
and fighting as one in earnest, the good fight of faith.
And what effect he thought the certainty of effica-
cious divine influence would naturally have upon the
faithful followers of Christ, appears from his exhort-
ation to tlie Philippians : an exhortation Avhich ought
ever to be kept in rememlDrancc, and with Vvhich I
shall now conclude. *' \^''hercfore, my ]3eloved, as
ye have always obeyed, not as in my presence only,
but no'»v much more in m'y al:>scnce, work out your
own salvation with fear arid tremblino: : For it is
God which worketh in you, to will apd to do, of his
good pka5ure."
SERMON XXI.
©N OBTAINING ASSURANCE OF ETERNAL SALVA-
TION.
HEBREWS VI. 11.
s.4nd nve dciire that every one of you do shew the same diligence^
to the full assurance of hope unto the end.
w.
HEN once persons are convert?ed, some
seem to imagine that they have no further occasion
for striving to enter in at the strait gate, or for work-
ing out their salvation. Hence, preaching terror to
sinners, and comfort to saints, is supposed to be the
whole business of gospel ministers : and, conse-
quently, almost all their preaching, it is thought,
should be to tlie unregenerate. If christians have
not just at present all that consolation which might
be wished, it is no sucli great matter, since very soon
their joy will be full. Believers are absolutely safe ;
whereas unbelievers are in hourly danger of everlast-
ing destruction : shall their case then be unattended
to, while the time is spent in building up believers
on their most holy faith ? Thoughts like these are
sometimes suggested, and perhaps oftener secretly
entertained. Tiiey are specious ; and at first view,
appear rational. But, my brethren, these things
ought not altogether so to be considered. As in
582 On Assurance of Hope. [Ser. XXI.
many other instances of superficial attention to sub-
jects, there is a mixture in them of truth and error.
Sinners are in awful danger, it is true ; and saints
are in a happy and safe condition. But that these
last are in such a state of safety, that nothing further
is necessary to be done by them, or for them, is a
false inference. Christians must abide in Christ, or
they will wither, become dead branches, and be
burned. Believers must still, by patient continuance
in well-doing, seek fm- glory, and honor, and immor-
tality, as ever they would hope to obtain eternal life.
The inquiry, " What must I do to be saved ?" is
Hot one which concerns the unconverted only. Those
who ask the way to Zion with their faces thither-
ward, need directions ; and not merely they whose
backs are turned upon it, and who will follow no
right directions, in a proper manner. Believers are
not so kept by divine power, as renders their own
vigilance and exertion to keep themselves in the love
of God, unnecessary. As well may it be said, if per-
sons are elected they will be saved, do what they
will, as that the converted are in no danger, let them
be ever so inattentive and slothful. The salvation
of believers is indeed certain : but so is the salvation
of the elect, who are yet unbelievers ; and so is eve-
ry event divinely decreed, or foreknown. Yet, in
all cashes, things are brought to pass in the way ap-
pointed. The means are decreed, as well as the
end. Men must enter in at the strait gate, though
elected ; and they must go on in the narrow way,
though effectually called, or they will not receive in
the end, the salvation of their souls.
Accordingly, the inspired writers and preachers of
the gospel addressed a great part of their discourses
and writings, to those whom they considered as being
already in, a state of grace. And they addressed
themselves to these, not in the language of consola-
tion ahvays, l3Ut often in that of doctrine, reproof,
correction, and instrnction in righteousness. Nor
Ser. XXL] Oti Assurance of Hope, 383
did they exhort, warn, and admonish them, merely
lest they should be a dishonor to the church, and
lay stumbling-blocks in the way of those without ;
but also lest they should receive the giace of God
in vain, and be lost themselves. It is plain they did
not think that ^^ hen they had won and wedded souls
to Christ, they might then safely leave them ; or
that nothing more need be said to them except to
banish their fears, and to confirm their comfort, by
assuring them they were out of all danger. Among
other proofs of this, of which the Bible is full, ^ve
have a very convincing instance in my text and
context.
The apostle, in the foregoing verses of this chap-
ter, is exhorting christians to steadfastness and per-
severance in religion, and to vigorous endeavors after
higher attainments in holiness, and in divine knowl-
edge. See ver. 1, 2, '^ Therefore, leaving the prin-
ciples of the doctrine of Christ, let us go on unto
perfection ; not laying again the foundation of re-
pentance from dead works, and of faith toward God :
Of the doctrine of baptisms, and of laying on of
hands, and of the resurrection of the dead." He
adds, ver. 3, " And this will we do if God permit.'*
That is, he would assist them in making this pro-
ficiency, if opportunity should be given him to visit
them again ; and if they should be able to receive
further instruction. He then warns them of the
extreme danger they would be in of remediless de-
sti'uction, if, after all that had been done for them,
they should lose their religion, and prove apostates.
Ver. 4 — 8, " For it is impossible for those who
were once enlightened, and have tasted of the heav-
enly gift, and were made partakers of the Holy
Ghost, and have tasted the good word of God, and
the powers of the v/orld to come ; if they shall fall
away, to renew them again unto repentance : seeing
they crucify to themsehes the Son of God afresh,
and put him to an open shame. For the earth, which
384 On Assurance of Hope. [Ser. XXL
di'inketh in the rain that cometh oft upon it, and
bringeth forth herbs meet for them by whom it is
dressed, receiveth blessing from God : But that
which beareth thorns and briers is rejected, and is
nigh unto cursing ; whose end is to be burned."
The apostle expresses, however, his charitable
hope and belief concerning them, that they were not
such as would be left thus to fall away : ver. 9,
" But, beloved, we are persuaded better things of
you, and things that accompany salvation, though we
thus speak." And the particular ground of his
entertaining this persuasion in their favor, he lets
them know, was the good fruit which they had
hitherto brought forth. Ver. 10, " For God is not
unrighteous to forget your work, and labor of love,
which ye have shewed toward his name, in that ye
have ministered to the saints, and do minister."
Then he exhorts them to go on as they had begun ;
that they, as well as he, might have reason to be
more and more satisfied to the last, that they w ere not
christians in name only, but in deed and in truth.
This exJiortation follows in our text : " And we
desire that ctsery one of yon do shew the same diligence y
to the full assurance of hope unto the end,''''
It is proposed for the illustration of these w^ordsy
I. To explain what we are to understand by the
full assurance of hope.
II. To consider the motives there are to give dili-
gence to obtain such an assurance, and to keep it
unto the end : and,
III. To show wherein, or in what ways the dili-
gence of believers should be exercised, in order to
this.
For explaining die assurance here spoken of, little
need be said. In brief, to have the full assurance
Sen XXL] On Assurance of Hope. ^85
of hope, is, for a person, on good grounds, to feel
fully certain that he shall be saved.
This is what some call, (though Improperly) the
faith of assm-ance. It is never so called in scripture.
The apostle speaks of the assurance of faith, not the
faith of assurance, Heb. x. 22, " Having an high-
priest over the house of God, let us draw near with a
true heart, in full assurance of faith." He means, in
a firm belief of what the gospel reveals concerning
the high-priesthood of Christ ; his full atonement and
prevalent intercession, in behalf of all his true disci-
ples. But a man may have this ; he may entertain
no doubt of Christ's being able to save them who
come unto God by him, and yet not be at all certain
that he himself is one of this happy number. A man
vvho is fully satisfied that the scriptures are the word
of God, and that all the doctrines taught in them are
infallibly true, has the full assurance of faith, respect-
ing revealed religion ; but yet, he may not be fully
satisfied, at the same time, that he is a true believer.
A man mscy be fully persuaded that every one who is
created after God, and endures unto the end, in right-
eousness and true holiness, shall be saved ; and yet
may not be. fully persuaded that he himself has been
so created, and shall so endure. Faith is the sub-
stance of things hoped for ; but it is not hope itself.
The hope of salvation, if well grounded, is built ;
first, on the word of God ; secondly, on faith in his
word ; and thirdly, on good evidence that we ha\'e
saving faith. Had there been no revelation that
there is forgiveness with God, or that he will give to
any sinner eternal life ; our hope of pardon and sal-
vation, if we had any, would have been built upon
no solid ground. Now there is such a revelation,
if we do not believe it, we are still as much as ever
without hope. If we do believe this revelation of
grace and truth, but do not know that we believe to
the saving of the soul ; though we may have a hope,
yet not the full assurance of hope.
A a a
386 On Assuraticc of Hope. [Ser. XXI*
A man may have some well-grounded hope of ob-
taining salvation, before he is a true believer. He
may believe, or be rationally convinced, on scripture
evidence, that God is in Christ reconciling the world
unto himself, and that he hath mercy on whom he
will ha've mercy ; and therefore, that he may have
mercy on him. When he is reconciled to God,
submits to his sovereignty, and cordially acquiesces
in the gospel way of peace, his hope is much increas-
ed. He now sees the substance of things hoped
for ; is persuaded of the promises, and embraces
them. He flees for refuge to lay hold on the hope set
before him. Still, however, he may not think that
what he experiences is saving faith ; or if he thinks
it is, he may not feel certain of it. He has new
comfort and support ; his mind is stayed on God,
through Christ. He sees a glorious object of hope,
and a glorious ground of hope. He may have full
assurance of faith ; while yet, that his heart is right
with God, he is far from being fully assured : and,
consequently, whether he has any part or lot in the
]>romises of grace and glory, he cannot be certain.
Besides being persuaded of the promises as true, and
embracing them as good, one must have certain evi-
dence of being a christian indeed, before he can have
a well-grounded, .full assurance of hope, respecting
his ov/n salvation.
Persons may be very confident that they are in a
state of grace, and shall infallibly be saved, when they
have no good evidence of their being new creatures ;
but their confidence is not well-grounded. Yea, some
may have such an assured hope, as not to be troubled
with any doubts concerning their future happiness ;
while, nevertheless, they live in vicious courses, and
are far from being holy in any manner of conversa-
tion : but tlieir hope is no other than that of the hyp-
ocrite, which will prove at last to be as a spider's
web. A well-grounded, full assurance of hope, can-
not be obtained \vithout good evidence of a gospel
Ser. XXL] On Assurance of Hope. 387
temper — a temper conformable to that of Christ — a
heart to IcAe God, and keep his commandments.
11. We \\ill now consider tlie motives there are,
to give diligence in this matter. The
1. Motive I shall mention is, that the full assur-
ance of hope is a possible attainment.
Were it impossible ; urging cliristiahs to take
pains after it, would be of no avail. Despair of suc-
cess, in any pursuit, cuts the sinews of all exertion.
And with many professors, it is probably thus, in the
present case. They do not think that by any dili-
gence which they could give, it would be possible
for them ever, in this world, to make their calling
and election sure : and therefore they rest, and en-
deavor to make themselves easy, in a doubtful hope.
But that there is no reason thus to yield to a]?solute
discouragement in this case, provided persons are
real christians, may appear from a due attention to
the following things :
(1.) That there are absolute divine promises of
the final salvation of all who are once true believers in
Christ. If this were not the case, it would indeed
be a vain thing for any to think of obtaining the full
assurance of hope, respecting their eternal happiness.
If men might be in a state of grace to-day, and in a
state of wrath to-morrow ; if true believers were
sometimes left to fall away and be lost, and if the best
of them might be thus left, the true believer, notwith-
standing any certain evidence he might find of his
past or present faith and holiness, must remain in
utter uncertainty respecting his final salvation. But
the infallible perseverance of all real saints is a plain
doctrine of scripture. Our Saviour hath assured us,
that every one who heareth his word, and believeth on
him that sent him, "hath everlasting life, and shall
not come into condemnation." That to those v/ho
388 On Assurance of Hope. [Ser. XXf,
hear his voice and follow him, he will give eternal
life ; and they shall never perish, neither shall any
pluck them oiit of his hand. And in the writings of
his apostles a never failing connection is asserted be-
tween effectual calling, justification, and glorification;
Between the beginning of a v/ork of special grace in
any, and its being performed until the day of Jesus
Christ ; between being begotten again unto a lively
hope, and being kept by the power of God unto
salvation. If, therefore, any can be certain of their
being true christians, they may be equally certain that
they shall so endure unto the end as to be finally
saved,
(2.) Froni the essential difference which we are
taught there is between the sanctifying fruits of the
Holy Spirit, and any thing ever experienced by the
unregenerate, that good men may attain to the full as-
surance of hope, by giving proper diligence, is rea-.
sonably to be supposed.
Things different in their nature, it is probable, may
be certainly distinguished, by those who have their
senses exercised to discern good aiid evil, if they Vt/ill
take due pains in attending to them. Were there no
difference only in degree of goodness, between the
regenerate and the unregenerate, it might be imposr
sible for those of the former character to know that
they were not of the latter : more especially since
that height of holiness, from the lowest degrees of it,
which is necessary to denominate one a true saint,
is no where ascertained in scripture. But that those
who are in a state of grace, differ only in degree of
goodness from those w ho ai.e in a state of nature, is
not the case, according to the word of God. The
unregenerate are there said to be dead in sin. They
are described as being of that carnal mind which is
enmity against God ; which is liot subject to the law
of God, neither indeed can be. Our Saviour says,
^^' That which is born of the fiesh is fiesh :" and the
Ser. XXL] On Assurance of Hope. 385
apostle Paul tells us he knew that in him, that is in
his flesh, dwelt no gDod thing. Now, whether one
be wholly sinful, or has some real virtue and reli-
gion, it is reasonable to suppose may be known, on
thorough examination, by one who has eyes to see
and a heart to understand.
(3.) There are many infallible marks of grace
given in the holy scriptures, whereby the heirs of
glory are to be known. Several of these are laid
down by our Saviour in the beginning of his sermon
on the mount : as humility ; godly sorrow ; a sin-
cere desire of personal holiness ; meekness, merci-
fulness, and purity of heart. The aposde John
mentions brotherly kindness as a certain evidence of
saving grace. " We know that we have passed from
death unto life," says he, " because we love the
brethren." And the love of God and of Christ, are
much insisted on in this view. " We know that all
things work together for good to them that love
God." — " Blessed is the man that endureth tempta-
tion : for Avhen he is tried he shall receive the crown
of life, which the Lord hath promised to them that
love him." And, " Grace be with all them that love
our Lord Jesus Christ in sincerity."
(4.) Christians commonly pass through various
changes, ^vhich are designed for their trial, that they
may better understand their true character. They
are tried frequently by prosperity and adversity : by
honor and dishonor, by e\ il report and good report,
to prove them, and to let them know v/hat is in their
hearts. Now, under all these trials of their grati-
tude and moderation, of their meekness, humility,
patience and submission, it is reasonable to believe
that, in due time, with proper attention, it may be
known what manner of spirit they are of. But,
(5.) That the full assurance of hope is a possible
attainment in this life, we have unquestionable evi-
390 0?i Assurafice of Hope. [Ser. XXI.
dence from instances recorded in scripture of those
by whom it was actually attained. David speaks the
language of assurance respecting his future happi-
ness, Psal. xvii. 15, " As forme, I will behold thy
face in righteousness ; I shall be satisfied, when I
awake, with thy likeness." Peter said to his risen
Saviour, *' Lord, thou knowest all things ; thou
knowest that I love thee." And Paul says, *' We
know that if our earthly house of this tabernacle
were dissolved, we have a building of God, an house
not made with hands eternal in the heavens. — There-
fore we are always confident, knowing that whilst
we are at home in the body, we are absent from the
Lord : We are confident, I say, and willing rather
to be absent from the body, and to be present with
the Lord."
2. To induce christians to diligence in seeking
this assurance, it ought to be considered that it is a
difficult attainment ; and one not to be expected
without laborious application.
The ^vant of a conviction and belief of this, is
probably the occasion of remissness in professors,
and of their neglecting the diligent use of those
means v/hich such an attainment requires, as often
as their discouragement from an apprehension of its
impossibility. As long as people are looking for
miracles, or for something of the nature of immedi-
ate revelations to assure them of their salvation, and
imagine that little or nothing done by them is neces-
sary, they will naturally be slothful in this business,
God may, in some instances, have given the assur-
ance of hope to particular persons, by suddenly
lifting upon them the light of his countenance, when
they ^1 ere taking no great pains in religion ; but
I am persuaded that this is not his ordinary way ;
tmd that generally, it is only by much diligence that
christians aiTive to a well-grounded assurance of their
being in a state of grace. Of this we may be con-
vinced,
-Scr. XXI.] On Assurance of Hope. 391
(1.) By the many pressing calls to self-examina-
tion, which we find in the holy scriptures. To this
purpose, besides our text, see 2 Cor. xiii. 5, " Ex-
amine yourselves whether ye be in the faith, prove
your own selves." And Gal. vi. 4, " But let every
man prove his own work, and then shall he have
confidence in himself alone, and not in another."
That is, in the evidence of his good estate which he
himself perceives ; and not merely, or mainly in the
charitable opinion of others concerning him. See
also, 2 Pet. i. 10, " Wherefore the rather, brethren,
give diligence to make your calling and election
sure."
It is evident from such exhortations as these,
that the ordinary, if not the only way for christians
to obtain the confidence of a well-grounded hope, is
by painful diligence. If assurance of one's own
salvation were of the essence of saving faith, as
some have taught ; or if it were God's ordinary
way to give this assurance by impulses, or immedi-
ate suggestions ; or by bringing comfortable texts
of scripture, unsought for, into the minds of persons^
as others seem to have supposed ; or if the full assur-
ance of hope were a common and easy attainment,
what occasion could there be for these earnest ad-
monitions ?
(2.) There is reason to believe that giving dili-
gence is necessary in christians, to make their calling
and election sure, because of the many specious
appearances of virtue and religion, which are often
found in false professors.
Some are ready to say, A man is at no loss to
know when he loves his children, or v/hen he loves
the Avorld and the things of the world, or when his
appetite is pleased with certain kinds of meats and
drinks : why then should one who loves God and
Christ in sincerity, or who has a true relish for heav-
enly things, be at any loss about it ; or be obliged
to take much pains before he can be certain of it ?
S92 Oft Assurance of Hope. [Ser. XXL
But to this it is replied, There are many counter^
feits of the love of God, and Christ, and things
Jbeavenly ; which, at first sight, or on a cursory ex-
amination, have a very plausible and fair appearance.
It is to be observed that the objects of religious
affections are things invisible ; and things concern-
ing which men are very liable to entertain errone-
ous conceptions. As the heathen had gods many,
and lords many ; so there may be as many different
ideas of God and Christ, among the professors of
cliristianity. And such gods and christs as exist
only in the iinaginations of men, may be very pleas-
ing to the carnal mind. It may be thought impossi-
ble that so great a change as being brought out of
darkness into God's marvellous light, should not be
perceived and known by a person at the time : but
every great change in the views and feelings of a
man, is not a saving conversion. When it is con-
sidered hoAV many sorts of religion there are in the
world, and even in the christian world ; how many
kinds of conversion, and in how many different ways
men imagine that they are going to heaven : it may
well be believed to be no easy matter for one to
know that bis religion is pure and undefiled, or not
essentially false ; that bis conversion has been sound
and genuine, and that be is certainly in the narrow
way to eternal life, which few there are w^ho find.
(3.) The great imperfection of good men, renders
it much more difficult for them to be well assured
that they have any real goodness.
The beginning of true holiness in the regenerate
may be compared to a little leaven hid in three meas-
ures of meal ; or to a grain of mustard seed sown
in the earth. And even after more than common
growth in grace, for a considerable length of time,
there is still a la^v of sin — a remaining body of spir-
itual death, w^hich may well occasion many doubts,
as well as much grief and trouble. " Perfect love
Sen XXL] On Assurance of Hope. 395
casteth out fear :" but who, in this life, is made
perfect in the love of God, or in any other grace ?
(4.) That the full assurance of hope is an attain-
ment which requires much diligence, may well be
believed, because of the many subtile windings of
self-love, and the extreme difficulty of knowing what
is the bottom principle of action in men.
It is said, Psal. Ixiv. 6, " The inward thought of
every one of them, and the heart is deep." It is
said, Jer. xvii. 9, " The heart is deceitful above all
things, and desperately wicked ; who can know it ?"
There may be much seeming zeal for God, much
apparent brotherly kindness and charity, and much
external righteousness, as well as religion, when all
springs, at bottom, from selfish principles, or merely
interested motives. I may add,
(5.) That the difficulty of certainly knowing one's
own true character and state, is much increased by
the great proneness in men, and even in good men,
to err in judgment, more especially respecting them-
selves. From pride, and the partiality of self-love,
we are very apt to think more highly of ourselves
than we ought to think ; and can more readily per-
ceive the least mote in our brother's eye, than a
beam in our own. This makes it easy for one to
get a hope in regard to his own goodness ; and diffi-
cult to know that one is not deceived.
3. The vast importance of this attainment, is the
last motive which I shall mention, to give diligence
to get and maintain a well-grounded, full assurance
of hope.
Unless persons are convinced of this, they will not
be persuaded to be at the necessary trouble and pains,
however they may be made to believe there is a -pos-
sibility of attaining to such an assurance. But it is
obviously so great a happiness to feel certain, on
B b b
394 On Assurance of Hope. [Ser. XXI.
good grounds, of the pardoning mercy of God, and
of an infallible title to immortal glory, that it seems
needless to say much concerning the importance of
it ; and it is difficult to say any thing on so common
a subject, -which has not often been said. 1 shall,
however, suggest a few thoughts, of which it is
necessary that professors should be frequently re-
minded.
(1.) Consider the great danger there is of resting
in a false hope. Many do so, undoubtedly. We
read much, in the holy scriptures, not only of
hypocrites, but of their hope and confidence. In
the parable of the ten virgins, the five foolish, it
seems, expected to go in v\ ith the wise when the
bridegroom should come ; and did not know that
their lamps were gone out, until it was too late to
replenish them with oil. In another parable, our
Saviour represents the hope of many false professors
as being so strong, that they would not easily give
it up, even at the last day. Matt. vii. 28, " Many
will say unto me in that day, Lord, Lord, have we
not prophesied in thy name ? and in thy name
have cast out devils ? and in thy name done many
vv'onderful works ?" But he adds, " And thea
will I profess unto them, I never knew you." So
again, Luke xiii. 25, 26, 27, " When once the
Master or tlie house be risen up, and hath shut to
the door, and ye begin to stand without, and to
knock at the door, saying, Lord, Lord, open unto us ;
and he shall answer and say unto you, I know not
whence ye are. Then shall ye begin to say. We
have eaten and drank in thy presence, and thou hast
taught in our streets. But he shall say, I tell you, I
knovv^ you not Vv hence ye are : depart from me, all
ye workers of iniquity." We are not indeed to un-
derstand this so literally, as to suppose that hypo-
crites will not know what their state is before they
Gome to judgment, and receive their final sentence,
Ser. XXL] On Assurance of Hope. 395
after the resurrection. But we are to understand
these sayings of our Saviour and Judge, as being
designed to teach us, that many self-deceivers are
exceedingly confident of their good estate ; aiid hold
fast this confidence to their dying hour.
(2.) Let it be considered how terrible a thing it
must be to entertain a false hope, till it is too late
to rectify mistakes ; and to go away into everlasting
punishment, when one was in full expectation of
going to life eternal. Li the next verse after the
last quoted passage, it is said, " There shall be
weeping and gnashing of teeth, when ye shall see
Abraham, and Isaac, and Jacob, and all the prophets,
in the kingdom of God, and you yourselves thrust
out." Job says, " What is the hope of the hypo-
crite, though he hatli gained, when God taketh away
his soul ?"
(3.) To show the importance of having the full
assurance of hope, I may observe, that it must needs
give much uneasiness to pious persons, when they
seriously think of it, to feel any considerable uncer-
tainty in their own minds, whether they shall be hap-
py or miserable to all eternity. The apostle to the
Hebrews, speaks of them who, " through fear of
death, were all their life-time subject to bondage."
And this must be the case Avith true believers, if all
their life-time, they have only a doubtful hope of es-
caping everlasting destruction. The thoughts of
dying, while this is their condition, must be exceed-
ingly terrifying to them.
(4.) Consider, on the other hand, how happy and
safe at all times, those may well feel who have such
good evidence of being in a state of grace, as puts
the matter beyond all reasonable apprehension of
being deceived.
Provision is made in the covenant of grace, for
this full comfort of the assured believer. " God,
396 On Assurance of Hope. [Ser. XXL
willing more abundantly to shew unto the heirs of
promise the immutability of his counsel," it is said,
" confirmed it by an oath : That by two immutable
things, in Avhich it was impossible for God to lie, we
might have a strong consolation, who have fled for
refuge, to lay hold upon the hope set before us."
The apostle adds, " Which hope we have as an
anchor of the soul, both sure and steadfast, and
which entereth into that within the vail." Every
true believer in Christ experiences something of the
comforts of this hope, which is set before all : but
the christian's comfort must be far more strong and
perfect, -when he is sure of his title to the promises
of grace and glory, than it can possibly be m hile he
has doubts and fears that his heart may deceive him,
and that he hath no part nor lot in that everlasting
co-v'enant M'hich is ordered in all things, and sure.
A well-grounded, full assurance of hope, will not
only bear one above the fears of death, but will
make the thoughts of it a po^verful support under all
the ills of life. Well may those take joyfully the
spoiling of their earthl}'^ goods, who know in them-
selves that they have in heaven a better and an endur-
ing substance. When wicked men revile and perse^
cute them, and say all manner of e\'il against them
falsely for Christ's sake, \\q\\ may they rejoice and
be exceeding glad, if diey can be certain that they
are christians indeed : for then their reward will be
great, and so much the greater, in the kingdom of
heaven. Well might we consider the heaviest be-
reavements, and the most lasting temporal pains and
afflictions, light, and for a moment, were we fully
assured that they will work for us a far more exceed-
ing and eternal weight of glon% Well may those
who have this assurance, persevere with patience in
well-doing, however hard and difficult the duties to
which they are called, and whatever discourage-
ments they may have to encounter. Well may they
*' be steadfast, unmoveable, always abounding in
Ser. XXL] Oti Assurance of Hope. 397
the work of the Lord," when they " kriow that their
labor is not in vain in the Lord."
But it is time we proceed, as was proposed,
IIL To consider wherein, or in what ways, chris-
tians must show dihgence, that they may get this full
assurance of hope, and retain it firm unto the end.
1. It will readily occur to every oncj that they
must be diligent, thorough and careful, in the busi-
ness of self-examination.
If the time be known when they thought them-
selves first converted, they should examine this con-
version with carefulness, again and again, to be
satisfied that it could not be the effect of fear and
hope only, operating upon the natural principle of
self-love ; but that a new heart must have been giv-
en them, and a new spirit put within them. A heart
to love God, not merely for his apprehended singu-
lar goodness to them ; but for his own sake, and for
what he is in himself. A heart to repent of all their
sins against him, "with godly sorrow ; to submit to,
and rejoice in, his supreme dominion and absolute
sovereignty ; to choose him as the portion of their
soul, and to make the advancement of his interest
and declarative glory their ultimate and chief end.
A heart to love the Lord Jesus Christ in sincerity,
and to receive him cordially, as their prophet, priest
and king. And a heart to love good men with com-
placency, and all mankind with a pure and fervent
charity. Whether they had then such a temper of
mind given them, as Christ exhibited, and as the
gospel requires.
But whether you can date the time of your sup-
pos.ed conversion or not ; you should examine the
past and present exercises of your heart, and your
general course of life ; and see if in these you can
find clear evidences of having been created in Christ
SOB On Assura7ice of Hope. [Ser. XXI.
Jesus unto good works. Particular attention should
here be paid to what have been your feelings, and
thoughts, and actions, under the various trials and
changes through which you have been called to pass :
under the merciful and afflictive dispensations of Pro-
vidence, and the kindnesses and ill treatment received
from your fellow-men.
But self-examination alone, however frequent and
particular, will not be enough to give all true believ-
ers full assurance of their godly sincerity. Many-
such may examine themselves, and pore upon their
experiences, for months and years ; and yet, after
all, be fts full of perplexity and doubts as ever. I
add, therefore,
2. Giving diligence to get a more accurate and
thorough understanding of the various doctrines and
precepts of the gospel, is altogether necessary. Per-
sons may have that degree of knowledge in divine
things which is absolutely required in order to saving
faith ; and yet not know enough to be able to obtain
a full assurance, upon rational grounds, that they are
true believers. They may not have those determi-
nate and correct ideas of the perfections of God, of
the character of Jesus Christ, of the essence of ho-
liness, and of the nature of heavenly happiness, that
will render it possible, without an immediate revela-
tion, to be quite certain that their good feelings toward
these objects of religious desire and love, may not
proceed from some misapprehensions concerning
them. The only ordinary way, or at least one neces-
sary way, to have this put beyond all reasonable
doubt, is to give attention to reading, to meditation,
to doctrine. This is a way divinely prescribed and
encouraged. It is written ; " Then shall we know,
if we follow on to know the Lord." It is written ;
*' If thou Malt receive my Mords, and hide my com-
mandments with thee ; so tiiat thou incline thine ear
unto V, isdom, and apply thine heart to understanding ;
Ser. XXL] On Assurance of Hope. 399
yea, if thou criest after knowledge, and liftest up thy
voice for understanding ; if thou seekest her as sil-
ver, and searchest for her as for hid treasures ; then
shalt thou understand the fear of the Lord, and find
ihe knowledge of God.'* But,
3. In connection with this, there must be growth
in grace. It is said, 2 Pet. i. 5, 6, 7, " Giving all
diligence, add to your faith, virtue ; and to virtue,
knowledge ; and to knowledge, temperance ; and to
temperance, godliness ; and to godliness, brotherly
kindness; andtobrotherly kindness, charity." And
to see that these things be in you, and abound^ is
the diligence Avhich christians are there exhorted to
give, that they may make their calling and election
sure. " For he that lacketh these things," says the
apostle, meaning he who has but a low degree of
them, " is blind and cannot see far off, and hath for-
gotten that he was purged from his old sins ;" that
is, he must be uncertain of his pardon and begun
sanctification.
It is hardly supposable that christians, when they
have but little grace, can have good reason to be
confident of their having any. Nor is it desirable
that they should have this confidence, under these
circumstances. When love is very low, fear is not
likely to be cast out, except by delusion : and fear is
then very necassary, as a stimulus to christians to
work out their salvation with due earnestness and
diligence.
4. In order to the full assurance of hope unto
the end, there must be patient continuance in well-
doing. Those who have believed in God, and in
Christ, must be careful to maintain good ^v orks. To
this, the apostle has particular reference in our text.
Having spoken of his being persuaded better things
of the Hebrew christians, and things which accom-
pany salvation, because of their work and labor of
400 ' On Assurance of Hope, [Ser. XXI.
love, ill ministering to the saints, he desires them
universally to go on in hke works of Hberality, that
they might have, and retain to the last, the full com-
fort of the gospel hope.
Though external good works alone, are not an in-
fallible evidence of internal holiness ; yet tiiey are a
necessary evidence. If the tree be good, the fruit
will certainly be so, in some good measure. It is
indeed hard to say how much of unchristian conduct
may possibly be found in one who has been made
partaker of a christian temper, and has received the
grace of God in truth. But it is easy to see, that
while christians are not eminently holy in their con-
versation, they are not likely to have a well-grounded
hope that they have any holiness of heart at all. Our
Saviour insisted often on this evidence. See Matt,
vii. 24, " Whosoever heareth these sayings of mine,
and ^oeth them, I will liken him unto a wise man, that
built his house upon a rock." John viii. 31, 32, " If
ye continue in my word, then are ye my disciples
indeed : and ye shall know the truth, and the truth
shall make you free." And John xv. 8, " Herein
is my Father glorified, that ye bear much fruit ; so
shall ye be my disciples."
The present discourse will now be concluded witli
an application, in a few brief inferences.
1. It may be seen from what has been said, that if
real christians walk in darkness, and have little com-
fort respecting their future state, the fault must be
in themselves. Their want of even the full assur-
ance of hope, is not because of any want of gospel
promises sufficient to give them full consolation;
nor because of any want of marks of grace, in the
holy scriptures, sufficiently plain, and easy to be un-
derstood. It can be only because they have not
those marks legible enough, in their own hearts and
lives ; or because they are bUnd, and camiot discern
Ser. XXL] On Assurance of Hope. 40i
things spiritual, with necessary clearness and dis-
crimination. And their want of more manifest evi-
dences in themselves, or better discernment, is be-
cause they have not given due diligence to gro\F in
gi'ace, and in religious knowledge.
2. Hence, have not many supposed converts, too
much reason to call in question the truth of their
conversion ? Is not the subsequent course of many
who have made a hopeful beginning, very different
from that desired of christians by the apostle in our
text ? While under awakenings and legal convic-
tions, how eagerly engaged were they to hear the
word and attend the worship of God, in season and
out of season ! but since they have obtained a hope,
do they continue to show the same diligence ? There
are many, undoubtedly, who rest in what they orxe
experienced, to whom the description gixen of
Ephraim, and of the stony ground hearers, is too ap*
plicable. Their goodness was as a morning cloud,
and the early dew : they received the word with joy ;
but their religion having no root, soon withered.
3. According to our subject, what shall we think
of those who never found any occasion for diligence
in this matter ? who, since they first got a hope, have
had no doubt concerning their salvation ?
We should think, perhaps, that they may be real
christians : but their being always so certain of it,
cannot rationally be thought any thing in their favor.
Whatever may be their actual condition, -we have
great reason to suspect that their assurance of hope
is not well founded : more especially, if they appear
to be children in understanding ; as is commonly
the case, with such confident professors.
4. From what has been said we may infer, on the
other hand, that for persons to be doubtful of their
good estate, who once had a coinfortable assurance
C c c
402 On Assurance of Hope. [Ser. XXL
of it, is no such dark symptom, as hath sometimes
been supposed.
Some have considered the assurance of hope, as
being essential to saving faith ; and some, perhaps
without fully imbibing that opinion, have been ex-
ceedingly troubled with the words of the apostle,
Heb. iii. 14, " For we are made partakers of Christ,
if we hold the beginning of our confidence, steadfast
unto the end." But I take the meaning of these
words to be ; if we retain our confidence in the truth
of the gospel, and the steadfastness of our adherence
to Christ and his ways ; not the confidence of our
being true christians*, It is evident, however, I ap-
prehend, from the preceding discourse, and even
from our text itself, that the assurance of hope is not
of the essence of saving faith ; and, consequently,
that all doubting of one's own title to eternal life, is
not the damning sin of unbelief ; nor any ^certain
evidence that one may not be a true believer. Yet,
5. Let doubting christians, and christians in gen-
eral, be hence exhorted to diligence, in all proper
ways, that tliey may have the full assurance of hope
unto the end.
For this purpose, be frequent in serious self-exam-
ination. For this purpose, be very attentive to im-
prove the divinely instituted means of instruction in
religion and growth in grace. For this purpose, be
careful to deny ungodliness and worldly lusts, and to
live soberly, righteously and godly, as the grace of
God tb.at bringeth salvation teacheth. For this pur-
pose, be fervent in supplication for the sanctifying and
enlightening influence of the Holy Spirit. It was the
prayer of David, and it should be the prayer of every
saint : " Uphold me according to thy word, that I
may live ; and let me not be ashamed of my liope. —
Search me, O God, and know mj' heart ; try me and
know my thoughts ; and see if there be any wicked
way in mc, and lead me in the way everlasting."
SERMON XXII.
ON THE NECESSITY OF HOLINESS HERE, IN ORDER
TO HAPPINESS HEREAETER.
ROMANS II. 6, 7.
Who ivill render to every man according to his deeds ; To them
nvhoj by patient continuance in ivell-doing.^ seek for glonjy
and honor, and immortality, eternal life.
G.
'OD's people of old were admonished,
Jer. vi. 16, " Thus saith the Lord, Stand ye in the
ways, and see, and ask for the old paths, ^vhere is the
good way, and walk therein, and ye shall find rest
for your souls." Nor is this a needless admonition
still, notwithstanding tlie much clear light, on moral
and religious subjects, which hath since that time
come into the world. Still, on almost every article
of faith, and branch of duty, very different opinions
are entertained, among the learned, as well as the
illiterate. And indeed, at first view, the ^vay which
leadeth unto life seems to be differently marl^ed out
to us, even in the holy scriptures themselves. Some-
times one is told, " Believe on the Lord Jesus Christ,
and thou shalt be saved. A man is justified by faith,
-without the deeds of the law. To him that worketh
not, but believeth on him that justifieth the ungodly,
his faith is counted for righteousness." In other
404 The necessity of Holiness here ^ [Ser. XXII.
places it is said, " If thou wilt enter into life, keep
the commandments. Let the wicked forsake his
way, and the unrighteous man his thoughts ; and let
him return unto the Lord, and he will have mercy
upon him ; and to our God, for he will abundantly
pardon. Blessed are they that do his commandments,
that they may have right to the tree of life, and may
enter in through the gates into the city." But how
are these different representations to be reconciled ?
We are not surely to understand that there are two
ways of salvation, for fallen men, revealed from hea-
ven. We are not to imagine that those who believe
the gospel shall be saved, though they neglect good
works, and live in sin : and that those who turn
from their transgressions, and do that which is lawful
and right, shall be justified by the deeds of the law.
So tiiat every one may have his choice, either to be
saved by Christ Avithout personal holiness ; or to
work out his own salvation, without being indebted
to Clirist, and to free grace. There is but one gate,
and one way, to life eternal : and, " strait is the
gate, and narroAv is the way." Neither the unright-
eous, nor the self-righteous, shall inherit the king-
dom of God, Personal holiness, and relying alone,
for justification, on the imputed righteousness of
Christ, are both made necessary, in the grace of God
which bringeth salvation. That there must be some
faith, and some wor4cs, in order to a man's being-
saved, all denominations of christians will admit.
But, rightly to divide the word of truth on these sub-
jects, so as to give to faith, the things that are faith's,
and to works, what belongs to works, requires some
study and care.
By the words now before us, we are led to con-
sider the province and necessity of good works, rel-
ative to the salvation of Jifien. The apostle is here
speaking of the righteous retributions which will be
made to every man, in the judgment of the great day.
He is addressini^ himself to the Jew, who excluded
Ser. XXII.] in order to Happiness hereafter. 405
the Gentile from salvation because of his unright-
eousness ; and yet expected to be saved himself,
though equally unrighteous, because of his co^'enant
relation to God. See the context, ver. 1 — 9, " There-
fore thou art inexcusable, O man, whosoever thou
art that judgcst : for wherein thou judgest another
thou condemnest thyself; for thou that judgest doest
the same things. But we are siu^e that the judgment
of God is according to truth against them who com-
mit such tilings. And thinkest thou this, O man,
that judgest them who do such things, and doest the
same, that thou shalt escape the judgment of God ?
Or despisest thou the riches of his goodness, and
forbearance, and long-suffering ; not knowing that
the goodness of God leadeth thee to repentance ?
But after thy^iardness and impenitent heart, treasur-
est up unto thyself wrath against the day of wrath,
and revelation of the righteous judgment of God :
Who will render to e\ ery man according to his
deeds ; To them who, by patient continuance in
\\'ell-doing, seek for glory, and honor, and immortal-
ity, eternal life : But unto them that are contentious,
and obey not the truth, but obe}'' unrighteousness,
indignation and wrath, tribulation and anguish, upon
every soul of man that doeth evil, of the Jew first,
and also of die Gentile."
In attending to the xvords chosen to be particularly-
insisted upon, it is proposed to consider ;
I. How we are to understand that God, in the day
of judgment, will render to every man according to
his deeds.
II. What is implied in the character here given,
of them to whom he will render eternal life.
III. Hovv- universally, and how far, this character
is necessaiy, in order to the rewards of heaven, up-
on the gosj>el plan. And;
406 The necessity of Hol'mess here y [Ser. XXIL
IV. Why it is necessary.
I. We will briefly consider how it is meant, that
God, in the day of judgment, will render to every
man according to his deeds.
By the deeds of men we are to understand, not
merely the works of their hands, but also their
words, and thoughts, and dispositions ; or whatever
constitutes their personal characters. It is not to be
supposed, however, that God will render to every
one just what he has personally merited, and no
more. Certainly he will not render to the righteous
all the evil they have deserved ; and he will render
good to them undoubtedly, far beyond their person-
al desert. But it is to be understood,
1. That every good man will receive the rewards
of heaven ; and that every wicked man ■will be con-
demned to the pains of hell.
This is agreeable to the frequent representations of
scripture. See John v. 28, 29, " The hour is com-
ing in the which all tliat are in their graves shall hear
his voice, and shall come forth ; they that have done
good, unto the resurrection of life ; and they that
have done evil, unto the resurrection of damnation.'*
2. We are to understand diat God will render to
all the impenitent ^vorkers of iniquity, according to
strict justice. That he will condemn them respect-
ively, to Chose several degrees of punishment which
they have merited ; all circumstances being fully
considered.
To this purpose it is said, a few verses after our
text; " For there is no respect of persons with
God : For as many as have sinned without law, shall
also perish without law ; and as many as have sin-
ned in the law, shall be judged by the law ; in the
day that God shall judge the secrets of men by Jesus
Christ." And to this purpose our Saviour told the
Ser. XXII.] in order to Happiness hereafter. 407
impenitent sinners of Chorazin, Bethsaida, and Ca-
pernaum, that it would be more tolerable for the
land of Sodom in the day of judgment than for
them.
3. It is to be understood that there will be differ-
ences made among the righteous, in proportion to
their works of faith, and labors of love ; in propor-
tion to the trials and difficulties through which they
have passed ; in proportion to their different personal
characters upon the whole.
When they that sleep in the dust of the earth shall
awake ; among them that shall be raised to everlast-
ing life, there will be a difference in the lustre with
which they shall shine ; as between the firmament
and the stars, and as one star differeth from another
star in glory. We proceed to consider,
II. The character given in our text, of those to
whom God will render eternal life.
They are described, you observe, by the objects
of their pursuit, and by their manner of seeking.
In both these, the children of God are manifest ; as
differing from the unregenerate.
We v>A\\ begin with attending to the objects of
their pursuit : or the things which they seek. In all
the works of rational beings, some end is sought :
and this, accordingly as it is important or unimport-
ant, worthy or unworthy, very much stamps the
characters of persons and of actions. Whatever
pains a man may take, whatever sagacity he may
discover in the prosecution of his designs, or what-
ever good he may accidentally do ; yet, if his mo-
tives are evil, or mean and low, he is not much to be
commended. Men may be very industrious in their
lawful callings ; and may be very useful members of
society by their labors ; but if the only inducement
they have is to get the \vorld, that they may consume
408 . The necessity of Holiness here, [Ser. XXII*
it upon their lusts ; or that they may hoard it up,
to gratify their pride and avarice, no great applause
is due to them. Yea, men may abound in fast-
ing and prayer, and in giving alms, merely that
their piety and charity may be admired ; and they
may have their reward ; but not at the resurrection
of the just.
Those to Avhom God will render eternal life, are
here characterized as aiming at noble and worthy
ends: "Glory, honor, and immortality." These
expressions, though they seem nearly synonymous,
may admit of an explanation somewhat distinct.
1. The persons described by the apostle, seek for
glory.
Not the glory of this world, or of the princes of
this world, which cometh to nought. As most of
the phrases used on spiritual and divine subjects, are
taken from the names of earthly things ; so the word
glory, according to its primary root, and original use,
is said to signify the gravity, or weightiness of ma^
terial substances ; as grain, silver, gold. Sec. by
which tlieir value is estimated. As applied to ra-
tional beings, and things of a spiritual nature, it is
meant to express, either their intrinsic and real ex-
cellence, or its display and manifestation.
Intrinsic excellence, of tlie moral kind, is called
glory, in a sense very suitable to the fore mentioned
derivation of that word : as excellent men, are men
of ^veight and Vvorth ; whereas those destitute of
virtue, are light and worthless, like dross or chaff.
Thus it is said, " Abimilech hired vain and light ^
persons, whicii followed him." And of Belshazzar
it was Vv'ritten, " Tekel ; Thou artL weighed in the
balances, and found v/anting. ' ' So in the first Psalm,
after the character and happiness of a good man, it is
added, " The ungodly are not so : but are like the
chaff which the vrinddriveth away." And in an-
other Psalm, to set forth the vyant of virtue in man-
Ser. XXII.] in order to Happiness hereafter. 409
kind of all orders and degrees, it is said, *' Surely
men of low degree are vanity, and men of high de-
gree are a lie : to be laid in the balance, they are
altogether lighter than vanity." In opposition to
this, the lowest, v, eakest, poorest good man, is a man
of weight ; that is, of solid worth. To seek for glo-
ry, in this sense of the ^vord, is to seek for moral
excellence, or personal holiness. And so the word
seems to be used, 2 Pet. i. 3, " According as his
divine power hath given unto us all things that per-
tain unto life and godliness, through the knowledge
of liim who hath called us to glory and virtue." The
apostle adds, " Whereby are given unto us exceed-
ing great and precious promises ; that by these ye
might be partakers of the divine nature."
The word glory, also signifies happiness ; especial-
ly spiritual and heavenly happiness, consisting in, or
resulting from, the vision and fruition of God and
Christ. See Rom. v. 2, " By whom also we have
access by faith, into this grace therein we stand,
and rejoice in hope of the glory of God." And
1 Pet. i. 8, " Whom, having not seen, ye love ; in
whom, though now ye see him not, yet believing,
ye rejoice with joy unspeakable, and full of glory."
In what the happiness of heaven will most essentially
consist, we are taught. Rev. xxii. 1, '' And he
shewed me a pure river of water of life, cleai' as crys-
tal, proceeding out of the throne of God, and of the
Lamb." Seeking glory implies, then, seeking per-
sonal holiness, and that happiness which arises from
seeing the glory of God, our Creator, and of Christ,
our Redeemer, most highly advanced.
2. Those to whom God will render eternal life,
are such as seek for honor.
Not honor from men, certainly : to seek this in
the manner many do, is inconsistent with the seeking
here spoken of. John v. 44, " How can ye be-
lieve, who receive honor one of another, and seek
D d d
410 The necessity of Holiness here, [Ser. XXll.
not the honor which cometh from God only ?" It is
this last, the honor which cometh from God only, that
is intended in our text. This is one great object of
that hope by which christians are saved, and of that
taith whereby they overcome the world. And this is
promised them by their Saviour and Judge ; Rev.
iii. 5, " He that overcometh, the same shall be cloth-
ed in white raiment ; and I will not blot out his name
out of the book of life, but will confess his name be-
fore my Father, and before his angels." It is said,
1 Cor. iv. 5, " Judge nothing before the time, until
the Lord come, who both v. ill bring to light the hid-
den things of darkness, and will make manifest the
counsels of the hearts ; and then shall every man
have praise of God." That is, every man who has
done well, or meant well ; however his good deeds
may haxc been concealed, or misrepresented ; or
however he may have wanted the means of doing the
■good for which he had a willing mind. He -who im-
proves his talents with fidelity, whether many or few,
will be openly honored with that transporting appro-
bation, Matt. XXV. 21, " Well done, thou good and
faithful servant." This honor is for all his saints,
and for this they seek.
3. They seek for immortality : or incorruption,
us the original might be rendered.
The apostle has reference, probably to the resur-
rection. He elsewhere tells us, " Christ hath abol-
ished death, and brought life and immortality to
light:" meaning no doubt, the immortality of the
body, as viell as of the soul : when " this corrupti-
ble shall })ut on i.icorruption, and this mortal shall
put on immortality." These are the grand objects
of those who are risen with Christ, and seek those
thin<a:s which are above.
o
The manner of their seeking these things, is next
to be considered.' It is said in our text to be, hy
patient continuance in %-oell-doing. More particularly,
Sen XXII.] in order to Happiness hereafter. 411
1. It is by well-doing. This implies a sincere
and universal obedience to the will of God, as re-
vealed in his word. It implies that denying ungod-
liness and worldly lusts, and that living soberly,
righteously, and godly, in this present Avorld, which
the grace of God that bringeth salvation teacheth.
" Then shall I not be ashamed," says the psalmist,
" when I have respect unto all thy commandments."
Well-doing, with respect to ourselves, implies pru-
dence, sobriety, self-denial, and temperance in all
things. Well-doing, with respect to our neighbor,
implies a careful discharge of all the duties of right-
eousness and charity, of truth, honesty, and kind-
ness, towards all with whom we have any connec-
tion or intercourse. Well-doing, with respect to
God our Maker, implies a constant attendance upon
all his ordinances ; walking humbly before hini, be-
ing resigned to his will, and worshipping him in
spirit and in truth.
2. There must be co7itinuance in well-doing. It
is said, 2 Pet. ii. 20, 21, 22, " If after they have es-
caped the pollutions of the world, through the knowl-
edge of the Lord and Saviour Jesus Christ, they
are again entangled therein, and overcome ; the lat-
ter end is worse with them than the beginning. For
it had been better for them not to have known tlrc
way of righteousness, tlian after they have knov/n it,
to turn from the holy commandment delivered unto
them. But it is happened unto them according to
the true proverb, The dog is turned to his own vom-
it again ; and. The sow that was washed to her wal-
lowing in the mire." And many such there have
been in all ages of the church. But those who so
run as to obtain, persevere in well-doing to the end
of their mortal race. Matt. x. 22, "He that en-
dureth to the end shall be saved." And Rev. ii. 10,
*' Be thou faithful unto death, and I Vvill give thee
a crown of life."
412 The Tiecesstty of Holiness here y [Ser. XXII.
3. Patient contiiuiance in well-doing is mentioned
in our text. And to hold on tlieir way, in such a
world as this, christians have need of patience. Of-
ten they are rewarded evil for their good, and hatred
for their love. Often they are persecuted for right-
eousness' sake, and bitterly reviled and slandered
for their steadfast adherence to truth and duty. Ma-
ny are the temptations they meet with to recom-
pense evil for evil, or to cease from doing good. But
amidst all discouragements, the righteous, through
divine grace, hold on their wa}^, and bring forth fruit
^vith patience.
III. We proceed to consider how far, and how
universally, well-doing, in this manner, and from
these motives, is riecessary in order to eternal life,
upon the gospel plan. And here,
1. It is certcun that no more than imperfect well-
doing, is now made necessary, for this end.
Not that the gospel, as a rule of life, is any lower
in its requisitions, than the original law of works. In
this sense Christ came not to destroy the Xdw or the
prophets. He came not to abrogate the original
law of tlie Lord, which was perfect, and to set up
a new law, conformable to the moral capacity, or
disposition, of fallen, imperfect creatures. Heaven
and earth might be easier overturned, or destroyed,
than one jot or tittle of the moral hiw be abated.
Perfect conformity to the etenial rule of right, in
heart and life, must always be incumbent on every
rational creature, under ail dispensations, and in all
v/orlds. In point of duty, sinless perfection is as
much required of us as it w^ould have l)een if Christ
had not undertaken our redemption ; and as much
required of fallen men as it was of our first parents
while upright in Paradise ; or aft it is of the angels
in heaven. But in point of di\ine acceptance it is net
required. From even the moral lav*', as a covenant of
Sen XXII.] in order to Happiness hereafter. 415
works, believers in Christ are released. The apos-
tle illustrates this by the similitude of the marriage
covenant, in tlie beginning of the seventh chapter
of Romans. Having observed that a woman is
bound by the law to her husband as long as he liv-
eth ; but if her husband be dead, she is loosed from
that law, he says, ver. 4, 5, 6, " Wherefore, my
brethren, ye also are become dead to the law — For
when we were in the flesh, the motions of sins, which
were by the law, did work in our members to bring
forth fruit unto death. But now we are delivered
from the law, that being dead wherein ■we were held ;
that we should serve in newness of spirit, and not in
the oldness of the letter." Again he says, Gal. iii.
10, *' As many as are of the works of the law are
under the curse ; for it is written. Cursed is every
one that continueth not in all things which are writ-
ten in the book of the law to do them." But he
adds, ver. 13, *' Christ hath redeemed us from the
curse of the law, being made a curse for us." By
his obedience and death, a foundation is laid, that the
bins of believers in him may be pardoned ; and that
their imperfect obedience, when only sincere, may
be graciously accepted. Such is the obedience of
the best saint on earth ; and such is all that is now
required, as an evidence of a title to the kingdom
of heaven.
2. No well-doing all our days^ is made necessary
by the gospel, for this end. It is not required that,
from the beginning of our existence, we should have
rendered even sincere obedience to the command-
ments of God, as that without which we cannot have
admission into his kingdom of glory. All men by
nature are dead in trespasses and sins ; destitute en-
tirely of that good disposition which is the root of
all righteousness and true holiness. Let our exter-
nal actions, therefore, have been ever so blameless,
or ever so excellent, in the e}"es of men, they can
414 The necessity of Holiness here, [Ser. XXIL
have no moral goodness in the sight of God, until a
new heart is given. Could any of us say, that we
have outwardly kept all the commandments from our
youth up, unless we have been created through
Christ Jesus unto good works, we never have kept
one of them in sincerity and truth. But not\^dth-
standing this, and notwithstanding we may have lived
jnany years in total unholiness ; if then, being re-
newed in the spirit of our minds, we truly turn our
feet unto the testimonies of the Lord and walk in
them, our end will be everlasting life. Yea, though
we have lived in the grossest transgressions and ini-
f^uities ; though our sins have been of a scarlet and
crimson dye ; if we cease to do evil, and learn to do
%vell, through faith in the atoning blood of our Divine
Redeemer, we shall no less certainly be received into
the holy society of saints and angels in heaven, than
if our characters had always been white as snow.
Paul tells Timothy, " This is a faithful saying, and
worthy of all acceptation, that Jesus Christ came
into the world to save sinners ; of whom I am chief.
Howbeit, for this cause I obtained mercy, that in me
first Jesus Clirist might shew forth all long-suffering,
for a pattern to them which should hereafter believe
on him to life everlasting." And he says to the
Corinthians, " Know ye not that the unrighteous
shall not inherit the kingdom of God ? be not de-
ceived : neither fornicators, nor idolaters, nor adul-
terers, nor effeminate, nor abusers of themselves
with mankind, nor thieves, nor covetous, nor drunk-
ards, nor revilers, nor extortioners, shall inherit the
kingdom of God. And such were some of you :
but ye are washed, but ye are sanctified, but ye are
justified, in the name of the Lord Jesus, and by the
Spirit of our God."
3. Continuance in -'.veil-doing tit ail, in this world,
is not made so universally necessary, in order to hap-
piness in the world to come, as to admit of no ex-
ception.
Ser. XXII.] in order to Happiness hereafter. 415
We must believe this, if we believe that any are
saved, who die in the earliest part of infancy. M^e
must believe this, if we believe that any adults are
regenerated, and brought into a state of grace,
through repentance and faith in Christ, in the very
last moments of their lives. What time had the
thief upon the cross, for patient continuance in well-
doing, previously to his going to heaven ; when our
Saviour said to him, *' This day shalt thou be with
me in Paradise ?" Every one who heartily repents
and embraces the gospel — Every One who is created
anew in Christ Jesus, hath everlasting life : and,
whether he instantly dies, or lives a hundred years
afterwards in this world, shall not come into condem-
nation.
The sum of what the scriptures teach, concerning
the necessity of personal holiness here, in order to
heavenly happiness hereafter, appears to be this.
All who are born of the flesh, must be born of the
Spirit, before they die, or they can never enter into
the kingdom of God. All sinners must repent, in
this space of repentance, or their sins will never be
blotted out. And all penitents, as long as they live,
must bring forth fruits meet for repentance : they
must endure unto the end, in sincere obedience of
the law and gospel, or they will not be saved.
IV. It was proposed to inquire and explain, why
so much as this, in us, or even any personal holiness
at all, is now necessary ; since, " by grace we are
saved, through faith, and that not of ourselves;"
and since, "Christ is the end of the law for right-
eousness, to every one that believeth."
But on this head a few hints must suffice, and may
be sufficient.
1. Regeneration, and rejx^ntance, must precede
a gospel title to eternal life, because they are pre-re-
quisite to that faith by which alone a man is justified.
416 The necessity of Holiness here, [Ser. XXII.'
To believe to the saving of the soul, is not mere-
ly to be persuaded of the truth of the gospel ; it
implies, moreover, that we cordially embrace its
promises : that we desire the salvation it ofiers, and
receive Christ as our Saviour ajid Lord. But thus
to believe, is evidently incompatible with the dispo-
sition of an unregenerate, or an impenitent sinner.
It is impossible that one who is unrenev/ed in the
spirit of his mind, and totally destitute of true holi-
ness of heart ; or one who has no godly sorro^v for
sin, or sincere desire to turn from it, should be
willing to be saved by Christ, as he oilers to save
men ; or should receive him in all his mediator!^
oSices, and consent to be his disciple and subject.
2. Believers must maintain good works, because
these ai'e the natural and necessary fruits of a right
spirit, and of union to Christ by faith. The apostle
Paul says, " Shall we continue in sia that grace
may abound ? God forbid. How shall we that ai-e
dead to sin live any longer therein ?" And our Sav-
i«OHr hath said to his disciples, " I am the vine, ye
aie the branches ; he that abideth in me, and I in
him, the same bringeth forth much fruit." There
is no such thing as being saved, upon the gospel
plan, without abiding in Christ, any more than with-
out becoming united to him at first : and the ne-
cessary consequence of abiding in Christ, is a par
tient continuance in well-doing. " He that saith, I
knov/ him," says the apostle John, *' and keepeth
not his commandments, is a liar, and the truth is
not in him. He that saith he abicjeth in him, ought
himself also so to walk, even as he walked. Hereby
we knovv^ that we are in him."
3. Well-doing, from an honest and good heart, is
necessary in those who belong to Christ, notwith-
standing they are not under the law, as a covenant of
works, but under a covenant of grace, because a
Ser. XXII. j in order to Happiness hereafter. 4lt
recovery to holiness is an essential part of his salva-
tion ; and a part which he stands engaged to see
accomplished, in all whom the Father hath given
him, from the time of their coming to him.
See Matt. i. 21, — " Thou shalt call his name
Jesus ; for he shall save his people from their sins."
Eph. V. 25, 26, 27, " Christ also loved the church,
and gave himself for it ; that he might sanctify and.
cleanse it with the washing of water by the word ;
that he might present it to himself a glorious churchy
not having spot, or wrinkle, or any such thing ; but
that it should be holy, and without blemish." And
Tit. ii. 13, 14, " Looking for that blessed hope, and
the glorious appearing of the great God and our Sav-
iour Jesus Christ ; who gave himself for us, that he
might redeem us from all iniquity, and purify unto
himself a peculiar people, zealous of good works."
The improvement of what has been said^ may
be in the following particulars.
1. From this subject it may be easily seen, that
the good Vv^orks of men are no part of the condition^
of their title to eternal life.
Believers have the promise of salvation — a prom-
ise which can never fail, before they have done any
good v/orks ; and their title to it, in point of merit,
is grounded wholly on what Christ has done and
suffered ; and not at all on their \a ell-doing. Were
not this the case, none could be saved, except those
to ^'/hom time is given for doing the will of God,
after they have been crerj:ed unto good works.
2. We may hence also infer, that it is not accurate
to consider good works on earth, as being a necessary
qualification for hea^"en.
Holiness of heart, is indeed absolutely necessary,
to qualify any one for the joys above. But infants,
and even adults, may be made perfect in holiness at
E e e
418 T'hc ncccsrvity of Holiness here^ j]Ser. XXII.
death, ^ind be happy in the kingdom of heaven, with-
out the qualification of a course of weli-doing, while
here on earth.
3. We may hence see 'why it is that no doings of
the unconverted, can entitle them to any promise
of saving grace. There are two reasons.
One is, they do nothing from right motives.
They never truly seek for glory, honor, and immor-
ttility. Neither holiness, nor heavenly happiness, is
ever the direct object cf their pursuit or wish. To
glorify God, or to enjoy him, is not the chief end with
them ; nor any ultimate end at all. They have not,
in the lowest degree, that love which is the fuliilimg
of the law : that charity, without which, though one
should bestow ail his goods to feed the poor, or give
his body to be burned, it would profit him nothing.
The other reason is, they do nothing in the exer-
cise of faith in Chrint, and have no interest in his
atonement and righteousness. They rest upon no-
thing, they have nothing to rest upon, in their pres-
ent condition, except the intrinsic merit of their
Own well-doing. But of a rational hope of accept-
ance with God, " Other foundation can no man lay
than that is laid, which is Jesus Christ." If any
man build not upon this foundation, though his
superstructure were all of silver, gold, and precious
stones, tl>e purest in this world, ^vhen judgment is
laid to the line, and righteousness to the plummet,
all must be swept aMay, and burnt up. Though
one were as godly and righteous as Noah, Daniel,
and Job, his v.orks, taken by themselves, with all
their imperfections, would bring Upon him a curse
and not a blessing. All the promises are in Christ ;
and to those v/ho are his in covenant relation, and rely
upon him ; so only can they be unto the glory of
God.
4. Hence also we may see, why so infinite a dificr-
ence will be made between men, in the day of judg-
ment.
Ser. XXII. 3 in order to Happincsz hereafter. 419
Though it is said, God will render to every man
accordiiig to his deeds ; yet to some, it is said, he
will render eternal life, and to others, " indignation
and wrath, tribulation and anguish." And our Sav-
iour hath told us, " These shall go away into ever-
lasting punishment ; but the righteous into life
eternal." This is the plain doctrine of scripture,
abundantly inculcated : That all Vvho are good men
in this world, shall be happy for ever ; and that all
who die wicked men, shall be for ever miserable :
and that both the happiness of the one, and the mis-
ery of the other, w'Al be great in degree, beyond
all our present conception.
Such retributions, hov/ever, are so evidently dis-
proportioned to the different personal characters, and
merits of the righteous and the wicked, that they
hcwe often been disbelieved, or objected against, as
being altogether unequal, and unjust.
But those who malie this objection, and some "who
have attempted to answer it, seem not to tliink, or not
to remember, that the righteous are saved by grace,
through faith. It is true, there is an essential differ-
ence, in personal character, between saints and
sinners, however great the imperfection of saints
may be, or in whatever that imperfection may be
supposed to consist : whether in the 'voeakness of
their graces, or merely in the inconstancy of their
good exercises. But on no supposition, is this
personal difference so infinite, as between the eter-
nal rewards of heaven, and the endless pains of hell.
On the contrary, some who are finally good men,
have been greater sinners, and d.eserve a more intole-
rable punishment, their whole lives taken together,
than some v/ho die in their sins. The only founda-
tion of ail the rewards of the ric?-hteous, is the ri^-ht-
eousness of Christ ; in which an interest is obtained,
and kept, by faith alone. This is a full solution, and
the only one, I apprehend, of the ibreiTiCntioncd
specious difficulty.
420 The necessity of Holiness^ 'i^c. [Sen XXII.
5. Hence let cliristians, while they renounce
self-righteousness, and live by faith on the Son of
God, as the only primary ground of expecting the
divine approbation, be careful to maintain good
works. These \vill be profitable to the doers of
them, as well as to those for whose benefit they are
done. Upon the foundation laid, which is Jesus
Christ, all works of real piety or charity, will be
graciously recompensed at the resurrection of the
just. Giving a cup of cold water, in the name of a
disciple, shall in no wise fail of an eternal reward.
" But," let it be remembered, " He that endureth
to the end," and he onl}^, " shall be saved." In
order to perseverance in well-doing, there is need of
patience. But to animate us to lay aside every
weight, and to run ^vith patience the race set before
iis, we have the example of a great cloud of witnes-
ses ; and the hope set before us is great : " Glory,
honor, immortality, eternal life." And the race,
though for the present it may seem long and tedious,
will soon come to an end, " Be patient, therefore,
brethren, unto the coming of the Lord. Behold,
the husbandman waiteth for the precious fruit of the
earth, and hath much patience for it, until he receive
the early and latter rain. Be ye also patient ; stab-
lish your hearts : for the comins: of the Lord draweth
mgh."
SERMON XXIII.*
ON THE PERFECTION OF SEPARATE SOULS Ilf
HEAVEN.
HEBREWS XII. 23.
— And to the spirits of just mai inacle perfect.
IVIeLANCHOLY is the present condi-
tion of fallen man. At his best state, he is subject
to many imperfections, and experiences much vanity
and vexation of spirit. But, if life be prolonged,
soon do the evil days come, and the years when there
is no pleasure. Soon, the strong men bow them-
selves, and the keepers of the house tremble. Soon,
the silver cord is loosed, and the golden bowl broken.
Soon, the dust returns to the earth as it was, and
man goeth to his long home.
Melancholy are the visible appearances of death,
in its approaches, and in its consequences. All the
passages out of this world are dark and dreary.
Dark also is the grave, whither we are going ; and
dark, by the light of nature alone, is the everlasting
residence of the dead :
. " The undiscovered country, from whose bouiii
No traveller returns."
* Preached at the funeral of Col. Isaac Lee ; who died
pecember 13, 1802, in the close of the 86th year of his age.
422 The perfection of separate [Scr. XX'III.
Even holy Job calls it, " A land of darkness, as
darkness itself." And again he says, " Man dieth,
and ^7asteth away ; yea, man givelh up the ghost,
and wiiere is he ?" What becomes, at present, of
the lifeless body, is plainly seen : but where, or what,
the unbodied spirit is, "we see not ; nor can reason,
with all its boasted discoveries, help us to other
than very uncertain information. How thankful,
then, ought we to be for the light of reiielatio?i — a
revelation of the world of spirits, and of the happy
state of our pious friends deceased ? These myste-
ries, hid from former ages and generations, are now
made manifest by the appearing of our Saviour Jesus
Clirist, " Who," as is said, 2 Tim. i. 10, " hath
abolished death, and brought life and immortality to
light."
The apostle is upon the same subject in our text
and context. To guard his Hebrew brethren against
leaning too much to Judaism, he is here represent-
ing to them the great superiority of the gospel, to
their former dispensation ; both in regard to the
clearness of the light it communicates, and the
gentle manner of its communicating that light. The
law given by Moses, w^as promulgated with awful
tokens of divine wrath : and even the tenor of
it afforded little comfort for sinners, compared with
the grace and truth which came by Jesus Christ.
See ver. 18 — ^24, " For ye are not come unto the
mount that might be touched, ajid that burned with
fire, nor unto blackness and darkness, and tempest,,
and the sound of the trumpet, and the voice of words ;
which voice they that heard entreated that the word
should not be spoken to them any more : (for they
could' not endure that which was commanded. And
if so much as a beast touch the mountain, it shall b©
stoned, or thrust tlirouo-h with a dart. And so ter-
ribie was that sight, that Moses said, I exceedingly
fear and quake :) But ye are come unto mount Sion,
and unto the city of the living God, the heavenly
Ser. XXIII.] Souls i?i Heai^en. 423
Jerusalem ; and to an innumerable company of an-
gels, to the general assembly and church of the first
born, ^vhich are written in heaven, and to God the
Judge of all and to the spirits of just men made per-
fect ; and to Jesus the mediator of the new cove-
nant, and to the blood of sprinkling which speaketh
better things tlian the blood of Abel."
The evident design of this v. hole passage is to
shc-v, that christians are brought by the gospel, to
the knowledge of heaven, and to a participation with
saints and angels there, in the vision and fruition of
God, fai- beyond what good men were under the
law. But from the short part of a sentence taken for
our present subject, which mentions the spirits of
just men made perfect, we arc led to inquire,
I. Whose spirits these are : and,
II. Wherein their perfection consists.
As one of the elders asked John, in the Revelation,
" W'liat are these which are arrayed in white robes ?
and whence came they ?" so we may naturally in-
quire, in the first place. Whose spirits are these
spoken of in the text ? and what was their former
condition ?
They are said to be the spirits of just men : that
is, the spirits in heaven, of men who were just
while here on earth. But ^vho in this world, since
the fall of Adam, ever deserved the name of just
men ? Is it not written, " There is none righteous ;
no, not one ?"
I ansv.er ; It is written, " Noah was a just man,
and perfect In his generation." And we often read
of the just^ where reference is plainly had to men in
the life that now is. Solomon says, indeed, " There
is not a just man upon earth :" but he explains
himself by adding, " that dceth good and sinncth
not." It is undoubtedly true, that all have sinned ;
424 The perfection of separate [Ser. XXIIL
and that the best of men daily sin, as long as they
continue here below. Nevertheless, there have been
many who are called of God himself, just men : men
whom he justified while hving, and glorified when
dead. Who these are, or what is necessary to con-
stitute any of mankind such, is a question, therefore,
of the last importance. Until this is well answered
and understood, it cannot be known when we have
reason to entertain a comfortable hope respecting
our own future state, or concerning the present state
of our departed friends.
It is easy to show, in general, that by just men,
we are to understand no other than men of true pie-
ty and virtue. Thus this phrase is constantly used in
the holy scriptures^ See Psal. vii. 9, " Let the wick-
ness of the wicked come to an end ; but establish
the just." Prov. iii. 33, " The curse of the Lord
is in the house of the wicked : but he blesseth the
habitation of the just." And Matt* xiii. 49, " So
shall it be in the end of the world ; the angels shall
come forth and sever the wicked from among the
just." In both the Old Testament and the New, all
men are thus divided into two classes ; the just and
the wicked : whence it is obvious that by the for-
mer are meant, none but good men^ or real saints :
none but such as are approved, or justified, in the
sight of God.
To prevent mistakes, however, it may be needful
to give the character of these, in a few particulars.
Here then,
1. Let is be osberved, that those whom the Bible
means by just fnen, are certainly men of justice in
their social intercourse ; or in their treatment of
their fellow men, in Vvord and deed. To this pur-
pose are the words of David, in the fifteenth Psalm :
" Lord, who shall abide in thy tabernacle ? who
shall dwell in thy holy hill ? He that walketh upright-
Xf, and \\4orketh righteousness. He that backbiteth
Ser. XXIII.] Souls hi Hecven. 425
not with his tongue, nor doeth evil to his neighbor."
And the following words of the apostle James ;
" If any man among 3^011 seem to be religious, and
bridleth not his tongue, — that man's rehgion is vain."
A just man is no slanderer or reviler ; nor one that
vrill go bejond or defraud another, in any matter.
He is a man of truth and punctuality in his dealings,
and of integrity and faithfulness in whatever busi-
ness he undertakes, or station he sustains. He is
one that makes conscience of observing the rule of
our Saviour, " Whatsoever ye would that men should
do unto you, do ye even so to them." And that of
the apostle, " Render to all their dues : tribute, to
whom tribute is clue ; custom, to A\hom custom ;
fear, to w^hom fear; honor, to Vv horn honor. "
2. A just man will be as careful to render to God,
his due, as to men the things which are their's. He
will no more neglect the duties of religion, than
be negligent in the discharge of social duties. How-
ever honest men may be in their dealings ; ho^vever
punctual in paying their debts, and equitable in all
respects in the treatment of their neighbors ; yet, if
they never inquire,' nor concern themselves, w^hat
they shall render to the Lord for all His benefits ; if
they restrain prayer, pay no attention to the word of
God, and are men of no religion, they are not just
men in the sense of scripture ; nor can they with any
propriet}', be so called. To rob God, is certainly as
unjust, as to wrong our fellow-men.
3. A just man Is upright in heart, as well as one
that walks uprightl}-. " He is not a Jew," says the
apostle, '* W'ho is one outv.ardly ; neither is circum-
cision that which is outward in the flesh : but he is
a Jew that is one inwardly ; and circumcision is that
of the heart, in the spirit, and not in the letter ;
whose praise is not of men, but of God." A man.
may be very virtuous, and very religious, external-
F f f
426 The perfection of separate [Ser. XXIIL
ly, from sinister views, or merely from selfish mo-
tives. But should we bestow all our goods to feed
the poor, and give our body to be burned, without
any ultimate regard to the glory of God, or the good
of our neighbor, in the day of final retribution, it
^\ ould profit us nothing.
In a ^vord, as to their personal character, just men
have the root, and all the branches, of moral recti-
tude. The tree is good, and the fruit good. " If
any man be in Christ, he is a new creature : old
things are passed away ; behold, all things are be-
come new."
In this sense, Noah and Job were perfect ; and so
is every good man. As an infant may be a perfect
m^an in miniature, though extremely imperfect in
stature and strength ; so those called the just in scrip-
ture, are perfect, as having all the parts of the new
man, which is created after God in righteousness and
true holiness.
4. Yet just men are not so called, so accepted of
God, or so looked upon by themselves, merely be-
cause of their personal goodness. It is said in Ha-
bakkuk, and it is several times repeated in the New-
Testament, " The just shall live by faith." And
the apostle says, Rom. iv. 5, " To him that work-
eth not, but believeth on him that justilieth the un-
godl)^, his faith is counted for righteousness."
That an}^ of mankind are self-righteous, is because
they are, at heart, altogether unrighteous. That any
hope, or wish, to be accepted of God as righteous
persons, on the ground of their o\vn goodness, is be-
cause they are totally selfish, and have no impartiali-
ty. The moment one becomes upright, in the low-
est degree, he condemns himself ; and flees for refuge
to free grace, reigning through the righteousness of
Chvist, as his only support from utter despair. Nor
does he ever after build his hope of being justified,
on any other foundation.
Ser. XXIII.] Souls in Hemen. ^Tl
Having seen what are the essential characteristics
of just men on earth ;
II. We are to consider the perfection of the spirits
of such, when translated to heaven. Here,
1. They are made perfect in holiness.
He who is entered into that rest, hath ceased from
sin. Ho longer is he subject to carnal appetites, un-
ruly passions, or any moral imperfections. From
these, the best of men in this world are far from being
wholly free. Paul found a law in his members, war-
ring against the law of his mind : and to his christian
brethren, the Galatians, he says, " The flesh lusteth
against the spirit, — so that ye cannot do the things
that ye would." But from the flesh — from the law
of sin — from the remainder of depraved nature, be-
lievers are perfecdy delivered vvhen the body dies.
Nor is this all the moral perfection of pious souls
departed. Holiness is not a mere negative ; con-
sisting in freedom from sin only. This is one thing
implied in it ; but it implies, moreover, all good
principles, and all the fruits of active righteousness.
These are all comprehended radically, in universal
benevolence of disposition. " The end of the com-
mandment is charity." In this the spirits of just
men in heaven, are perfect. They are perfectly dis-
posed to render honor to whom it is due ; to take
complacency in the holiness, and to rejoice in the
happiness of all around them, and above them, wheth-
er the Creator of all, or their fellow-creatures.
2. Compared with us, and with themselves while
here below, they are perfect in knoiAledge. 1 Cor.
xiii. 12, " For now we see through a glass darkly;
but then face to face : now I know in part ; but
then shall I know even as also I am known."
3. The. saints above are made perfect in happi-
ness.
428 The perfection of separate [Ser. XXIII.
That their negative happiness is perfectly com-
plete, we are abundantly assured. See Rev. xiv. 13,
" I heard a voice from heaven, saying unto me,
Write, Blessed are the dead who die in the Lord
from henceforth : yea, saith the Spirit, that they may
rest from their labors." Rev. vii. 16, " They shall
hunger no more, neither thirst any more ; neither
shall the sun light on them nor any heat." And chap,
xxi. 4, " God shall vvipe away all tears from their
eyes ; and there shall be no more death, neither
sorrow nor crying, neither shall there be any more
pain : for the former things are passed away."
And that they enjoy positive good, of the purest
kind, and in the highest degree, we- are plainly giv-
en to understand, Psalm xvi. 11, " In thy pres-
ence is fulness of joy ; at thy right hand are pleas-
ures for ever more." 1 Cor. ii. 9, " Eye hath not
seen, nor ear heard, neither have entered into the
heart of man, tlie things which God hath prepared
for them that love him." And Rev. vii. 17, " The
Lamb, which is in the midst of the throne, shall feed
them, and shall lead them unto living fountains of
waters."
We are not to suppose, indeed, that the separate
spirits of saints above, are iiow so happy, as they
will be after the resurrection ; nor are we to sup-
pose that all of them are equally happy : Yet it may
well be believed, that, to the utmost extent of their
present capacities, whether sfrcaier or less, their joy
is full.
But, that Vvc have a more suitable impression and
belief of the greatness of their felicity, it may be use-
ful to consider, more distinctly, v/herein it consists.
But in attempting this, we have time now to attend
only to a few of the most essential particulars. Here
then ,
(1.) The spirits of just men, on their leaving the
body and this world, are admitted isito a very num-
Ser. XXIII.] Souls i?i Heaven. 429
eroiis society of their fellow-creatures, all of whom
are perfectly holy, and perfectly happy.
In this Avretched corner of the universe where we
now live, a good man can find few objects to excite
in him much complacency or joy ; nor can he avoid
seeing many Vvhich must give him quite contrary
sensations. The most happy have their calamities,
and the best, their imperfections : And how many
ai-e there in whom there is hardly any thing but sin
and misery to be seen ? Were it not for the faith of
future and invisible things, it might admit of a ques-
tion, perhaps, whether the purest benevolence, in
guch a world as this, would not be a source of more
pain than pleasure — of more disgust, than satisfac-
tion.
But heaven is a state of society perfectly pleasing
to a benevolent mind. There the soul of a good
man, made perfectly good, finds every one of a dis-
position, and in a situation, exactly agreeable to its
highest wish. There are seen thousands of thousands,
and ten thousand times ten thousand, of holy angels,
which kept their first estate, and have been improv-
ing in knowledge, and in every glorious excellence,
and rising higher and higher in happiness, ever since
their creation. There are seen, " a multitude
which no man can number," of the redeemed from
among iallen men ; " of all nations, and kindreds, and
tongues, standing before the throne, and before the
Lamb, clothed with white robes, and palms in their
hand." There are all the excellent of the earth, of
former ages ; and all the pious dead, of our own
relations, connections, and acquaintance. And
these, how altered ! how astonishingly altered, from
what the best and happiest of them ever were, while
here below ! They are made perfect. Now, in the
kingdom of their Father, they shine forth like the
sun, in. the beauty of hoHness, and in the perfection
of happiness. To a benevolent mind, and much
430 7he perfection of separate [Ser. XXIII,
more to one made perfect in benevolence, must not
this be a sight worth dying to see ? But,
(2.) The still far greater happiness of a good man
gone to heaven, consists in seeing, adoring, and
serving God, the uncreated source of good ; and in
the full manifestation of his everlasting favor and
love.
To glorify and enjoy God, is the chief end, and
the supreme felicity of man. Even in our world of
coldness, darkness, and distance, some have longed
for this, and exulted in it, as the object of their high-
est hope and joy. Hear the words of David, Psal.
Ixiii. 1, 2, " O God, thou art my God ; early will
I seek thee : my soul thirsteth for thee, my flesh
longeth for thee in a dry and thirsty land, where
no water is ; to see thy power and thy glory, so as I
have seen thee ia the sanctuary." And ver. 5,
" My soul shall be satisfied as with marrow and
fatness : and my mouth shall praise thee with joyful
lips." And the words of Asaph, Psal. Ixxiii. 25,
26, " Whom have I in heaven but thee ? and there
is none upon earth that I desire besides thee. My
flesh and my heart faileth : but God is the strength
of my heart, and my portion for ever." Such have
been the longings of imperfect saints on earth, to
see the glory of God ; and such the delight they
have found in drawing near to him. What then
must be the ecstasy of perfected saints above, when
they see his face without a vail, and worship him in
the holy of holies, without intermission, and with-
out weariness? "Blessed are the pure in heart:
for they shall see God."
(3.) Redeemed souls in heaven, must find trans-
porting happiness in seeing their Divine Redeemer :
in beholding him exalted at God's own right hand ;
in enjoying his immediate presence, and in celebrating
Ser. XXIII.] Souls in Heaiieii. 431
the breadth, and length, and depth, and height of
his love, which passeth knowledge.
It was his promise to his mourning followers,
when he was about to be taken from them, John
xiv. 2, 3, " I go to prepare a place for you ; and
if I go and prepare a place for you, I ^vill come again,
and receive you to myself; that where I am, there
ye maybe also." And it was his prayer for them,
John xvii. 24, " Father, I will that they also whom
thou hast given me be w ith me where I am, that
they may behold my glor}^." Now, when this pray-
er is answ^ered, and this promise is fulfilled, how un-
speakable must be their felicity ? Then they join,
with rapture unutterable, in singing, as it is "written
in the Revelation, " Unto him that loved us, and
w^ashed us from our sins in his own blood, and hath
made us kings and priests unto God and his Father ;
to him be glory and dominion for ever and ever.
Amen."
Let us now consider, what application and uses
should be made of this subject.
1. We may hence learn what manner of persons
we must be, and what faith we must have, if we
would hope to be partakers of the blessedness spok-
en of; and should be excited to seek earnestly the
kingdom of God, and his, righteousness.
In the iv. chap, of this epistle, having reminded
the Hebrews of their unhappy ancestors, who could
not enter into the land of promise because of unbe-
lief, the apostle says ; " Let us therefore fear, lest,
a promise being left us of entering into his rest, any
of you should seem to come short of it."
To hope for an entrance into the heavenly Canaan,
we must have faith in God, and also in Christ. It
may seem hard to believe that creatures so vile, can
ever be partakers of such glory and biessedjiess.
452 The perfection of separate [Ser. XXIIl.
Solomon, when he had built his magnificent temple,
said, " But will God in very deed dwell with men on
the earth ?" and may we not rather say, Will God in
very deed admit men, such as A\e are, to dwell with
him in heaven ? But his thous^hts are not as our
thoughts. As the heavens are higher than the earth,
so are his ways higher than our ways, and his
thoughts than our thoughts. Where sin hath
abounded, his grace can much more abound. And
it should be remembered, that though we are unwor-
thy, there is a Surety, and an Advocate for us, who
is most worthy. One who is the propitiation for the
sins of the whole world. The great wonder of all
is, that such a glorious person should be given, and
give himself, to suffer and die for our redemption.
Let us only believe this, and, however much we
may be astonished, there 'will be no occasion for
being staggered, at the promises of grace or glory.
*' He that spared not his own Son, but delivered
him up for us all, how shall he not with him also
freely give us all things ?"
It ought, however, to be remembered, that still,
without personal holiness, no man shall see the Lord.
Christ must be followed and obeyed, or we have no
warrant to expect eternal life on account of his obe-
dience, or to be saved from wrath through him. Luke
vi. 46, " Why call ye me Lord, Lord, and do not
the things which I say ?" And John xii. 36, "If
any man serve me, let him follow me ; and where I
am, there shall my servant be : if any man serve me,
him will my Father honor."
The door of heaven is now open to the most wick-
ed man on earth, if he will forsake his evil ways,
and turn to the Lord, by sincere repentance and faith
in Jesus Christ. But the unbelieving, and the un-
righteous, remaining such, instejid of inheriting
eternal life, shall go away into everlasting punish-
m.ent.
Ser. XXIII. ] Souls iti Heaiicn. 435
Let us then see that we be holy, as he who hath
called us is holy ; and that the lives we live in the
flesh, Ave live by feith in the Son of God ; as ever
we would hope to die the death of the righteous,
and that our last end may be like his.
2. Our subject, and the hope herein set before
as, may well support believers under the heaviest
temporal bereavements, and other tribulations. The
end of all things, and certainly the end of all the
afflictions of the righteous, is at hand. " Weeping
may endure for a night, but joy cometh in the morn-
ing." The life of man, however full of trouble, is
of fcAv days. If, by reason of strength, it be more
than four-score years, jet it is soon cut off. The
apostle reckoned " that the sufferings of this present
time, were not worthy to be compared with the glo-
ry which shall be revealed in us. And we know,"
says he, *' that all things work together for good, to
them that love God." Again he says, " Our light
affliction, which is but for a moment, worketh for
us a far more exceeding and eternal weight of glo-
ry ; while Ave look not at the things which are seen,
but at the things Avhich are not seen : for the things
which are seen are temporal, but the things which
are not seen are eternal."
o. We may hence learn how the present mourn-
ful solemnity ought to be improA^ed.
The decease of a neighbor and friend, in some
vicAvs, ought ever to be considered as an event, for
the present, not joyous, but grievous. Attending a
funeral is called, going to the house of mourning.
And if Ave consider hoAv death entered into the A\orld,
why it passes upon all men, and Avhat are often its
terrible consequences, sober sadness evidently be-
comes us Avhenever Ave see a felloAv-mortal thus turn-
ed to destruction. Nor can Ave Avell refuse the
434. The perfection of separate [Ser. XXIII,
tribute of a tear to the memory of those who have
labored for our good, or who have done worthily in
their day ; A\'heii they can labor for us no longer, and
w hen they have no more a portion for ever in any
thing under the sun. At the grave of his kind and
beloved friend Lazarus, " Jesus wept." And when
Peter was brought into the chamber where Dorcas
lay dead, a woman full of good works and alms-
deeds, we are told, " all the \^idows stood weeping ;
and showing the coats and garments which had been
made by her while she was with them."
And should not Ave, my hearers, be affected in a
similar manner, on the present occasion of mourning ?
The venerable man whose cold remains are inclosed
in that coffin, now to be laid low in the dust, has
performed many laborious and important services,
for a long time, of a public as well as private nature :
and, to many of us, he has been one of the kind-
est, firmest, and most able friends, we have ever
had in this world. Not only in the relations of a
husband, parent, neighbor, and parishioner, have his
kind attentions and faithful exertions been singular ;
but of this society he has been very much the father,
from the beginning. In its first formation, he had
a principal hand ; and for more than forty years, he
has been more active, and had more influence, than
almost any other man, in building it up, and promot-
ing its prosperity. In the church also, and in the
town and state, he has sustained, and well executed
important offices. And as, in life, he has been much
honored and beloved, it cannot reasonably be other-
wise than that, in death, he should be respectfully
lamented.
There are considerations, however, which may
w ell moderate our grief He goes to the grave full
of days, as a shock of corn that cometh in, in its
season. He had little more of comfort to expect in
this life. He may be taken away from great public
feer. XXIII. ] Souis in Heaven. 43-5
evils to come, of Avhich he was anxiously apprehen-
sive. And, we hiive reason to hope and trust, he is
entered into peace, where the wicked cease from
troubling. He early made a profession of religion ;
and has given good evidence ever since, of the sin-
cerity of his profession. For constancy in attend-
ing upon the public worship of God, and a very
close attention to the ministry of his word, he has
liad few equals. Even to old age, he was rarely ever
absent from the solemn assembly. No inclemency
of weather, or slight indisposition of body, would
detain him from the sanctu .ry, on appointed seasons.
Equally constant was he likewise, in the more private
duties of devotion. Nor was he one of those who
seem to be religious, while very deficient in morality,
and the social virtues. In his public, civil capacity,
he exerted himself with more than common zeal,
for the suppression of vice, the support of justice,
and the preservation of peace. And in his private
intercourse and dealings with mankind, his character
was unimpeachable. It is true, he escaped the woo
of our Sa\iour, unto them whom all men speak vreli
of. In him Avas verified the proverb of Solomon,
*' He that is upright in the way, is abomination to
the wicked." There were not wanting those M'ho
reviled him, and said evil of him. Nor can it be deni-
ed that he was subject to like passions as others ;
but I know of nothing ever plausibly alledged against
him, which ought to shake our charity for him as
an honest and good man.
Yet, before God, he abhorred himself as a vile
sinner, and often repented, as in dust and ashes.
Neai' the closing scene, he expressed a deep sense of
his utter unworthiness of divine mercy : and of the
impossibility of his being sa\ ed from \\Tath, other-
wise than of free grace, through the infinite atone-
ment of Jesus Christ.
Upon the ^^hole, his mourning friends have the
comfort of a confident hope, that he \\ as one of the
436 The perfection of, ^c. [Ser. XXIII.
just, who live by faith : that he died in the Lord ;
that his soul is with the spirits of just men made per-
fect ; and that his decayed body, which we must
now leave to sleep in the grave, will awake to ever-
lasting life. I shall conclude with the consolation to
mourners, 1 Thes. iv. 13, 14, 18, " But I would
not have you to be ignorant, brethren, concerning
them that are asleep, that ye sorrow not, even as
others who have no hope. For if we believe that
Jesus died, and rose again, even so them also who
sleep in Jesus will God bring with him. — Wherefore*
comfort one another with these words."
FINIS.
DATE DUE
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